





































TEACHERS’ MANUAL 


OF-* 

THE 

UNIVERSAL 

MESSAGE 


BY 

A. K, MOZUMDAR 


FIRST EDITION 


SPOKANE, WASHINGTON 




FIRST EDITION 

Copyright 1915, by A. K. Mozumdar 

All Rights, Including Translation, Reserved- 



JAN 24 1916 


©CI.A420463 

^ / • 

t 


BOTH LIFE AND DEATH ARE CONCEPTIONS. 
YOUR CAPACITY TO LIVE INCREASES AS YOUR 
VISION OF LIFE EXPANDS. LIVE MORE BY 
REALIZING YOUR OWN DIVINITY. WHEN YOU 
BECOME CONSCIOUS OF YOUR OWN IMMORTAL 
EXISTENCE, YOU DRINK FROM THE MASTER’S 
CUP THE LIVING WATERS OF LIFE. WHOSO¬ 
EVER WILL DRINK OF THIS CUP SHALL 
NEVER THIRST, AND SHALL TASTE DEATH NO 
MORE; PEACE AND HARMONY SHALL ABIDE 
IN HIM FOREVER. 








MY LOVE AND DEVOTION TO ALL SPIRITUAL 
TEACHERS. 


It is the teaching that teaches mankind, and 
not the teacher. Love and devotion to a personal 
teacher are merely incidental, because human na¬ 
ture tries to express its gratitude to those through 
whom it receives a spiritual uplift. If a teaching 
has any value, the farther it is removed in years, 
the greater becomes the devotion and idealization of 
its adherents. As time rolls on, the personal pe¬ 
culiarities of a teacher are forgotten and the teach¬ 
ing takes the place of idealization. 

All great teachings at first come through inspira¬ 
tion, and the full realization of the teacher follows 
afterward. I love all the great, spiritual teachers 
and Masters of the world, because of their wonderful 
messages. To me, they are the living exponents of 
the Truth. My idealization of their characters con¬ 
cerns only those moments of their lives when their 
revelations came and their souls held silent com¬ 
munion with God. In this way I touch the highest 
and best in them and my consciousness is uplifted. 
I, too, come in touch with God, in my holy com¬ 
munion with their lives. 

I have not reason for giving any thought to losing 
my own individuality, because I do not care nor do 
I fear. It is not my worship of personality, but of 
the highest and best that these teachers manifest. 


fi 


TEACHERS' MANUAL 


Therefore, I receive constant blessings from the high- 
est states of their consciousness. My love and devo¬ 
tion will follow them all the way to their perfect 
realization of God. 

May the Almighty Father bless them—they are- 
verily the Light of the World. 


Nov. 1915, 


A, K. MOZUMDAK. 


BASIC PRINCIPLES 


I 


BASIC PRINCIPLES. 

1— The denier exists before he can deny himself. 

2— I am conscious of my own Existence, there¬ 
fore my Existence is a conscious Existence. 

3— I have not the whole of the consciousness, 
therefore I am a part of That which is Whole. 

4— 1 am the Conceiver of all my conceptions, 
therefore God must be either my conception, or like 
my Self in Essence. No conception can transcend 
the Conceiver in point of importance, because it can 
not exist independent of the Conceiver. 

5— I can change my conception of anything or of 
my Self, but I cannot change my Existence, because 
I am creator of all my conceptions, such as good, bad, 
happiness, misery, disease, health, hell, heaven. Since 
health, happiness, and good stand for more unity 
with all, or for realization of my true Existence, it 
is natural for me to desire to acquire them. 

THE FUNDAMENTAL LAW. 

1—We are forever united with God, or that One 
Life, and can never be separated. It is not a ques¬ 
tion of our unity with the One Life, but of the realiz¬ 
ation of it. The act of knowing by which we form 



8 


TEACHERS ’ MANUAL 


our conceptions, is constantly leading us towards the 
realization of the Oneness of all lives. When this 
knowing power acts upon its own created concept, 
according to the natural stage of evolution of our 
concept life, it is called the Law of our Being, be¬ 
cause it is forever leading us towards the conscious¬ 
ness of unity with all lives. Hence, anything that 
stands for unity is in accordance with the Law r of 
our Being. 

2— Perfection and imperfection are both con¬ 
cepts, or ideas. The perfect is that concept which 
serves the purpose of the Law. The purpose of the 
Law in this concept life is to fulfill; that is, to lead 
us to the realization of unity with all lives as One. 
Therefore, the more we live for others, the more we 
serve the purpose of the Law. By living for others 
we live for ourselves in accordance with the Law of 
our Being, because it means the realization of more 
unity with all lives, which are One included in One. 

3— The purpose of the Law is not to destroy, but 
to fulfill, hence disease, death, deformity, misfortune, 
etc., are not in accordance with the Law, but even 
through them the Law is forever trying to fulfill its 
purpose. 

4— That which is manifested by the Law is per¬ 
fect, but the stamp of imperfection upon it is due to 
our misguided volition. Like everything else, even 
the volition or will has been manifested by the auto¬ 
matic action of the Law. 

5— To live in the consciousness that the Law is 
guiding us, and providing us with all that we need, 


THE FUNDAMENTAL LAW 


9 


is to live according to the Law of our Being. When¬ 
ever we form a matrix through contemplation of the • 
guidance and provision of the Law, we acquire 
health, happiness and peace. To use our personal will 
in the contemplation of the leading of the Spirit, is 
to surrender our personal will to the Divine Will, or 
the Cosmic Urge—the urge towards unity. 

6— That which is in tune with the Inner Urge is 
perfect. Whenever a concept is formed, in accord¬ 
ance with the Law, or Inner Urge, it is whole and 
perfect. In response to that concept, when a matrix 
is formed, all that is necessary for us is provided. 
The Law reveals to us all things through inspiration. 
To live in the contemplation of the guidance of the 
Spirit is to receive constant inspiration; hence, con¬ 
stant action. To be sure of the guidance of the 
Spirit, or the Law, we should cultivate the habit of 
receiving directions through reason. No action can 
stand for inharmony and at the same time be the 
action of the Spirit. 

7— We are the conceiver of all our conceptions. 
We have to exist first before we can conceive any¬ 
thing. Therefore we shall never be able to conceive 
ourselves into existence. The denier exists before he 
can deny himself, therefore our existence is self- 
evident. We can be conscious of ourselves and others, 
therefore our existence is a conscious existence. The 
very act of being conscious is our true nature. We 
have not the whole of the consciousness and therefore 
we are part of That which is the Whole Conscious 
Existence. A conscious part has an alternative of 


10 


TEACHERS’ MANUAL 


knowing, either it must know itself in its self-con- 
•scious state or it must know the whole whose part 
it is. From the present self-conscious state we know 
that the inner urge, that is, our knowing power, is 
pushing us towards the realization or recognition of 
the one-ness of all lives and thereby we are becoming 
less self-conscious. The urge towards the realiza¬ 
tion of One Life will never cease, even though we 
might reach the supreme goal, because it is the very 
nature of our conscious existence. Since this urge is 
responsible for our consciousness of Divine Union it 
will also be responsible for the self-conscious state 
which is the cause of creation. The outbreathing and 
in-breathing of Brahma of Hindu cosmogony can 
easily be interpreted in this new light. It is the alter¬ 
nate action of the part in its knowing from the Abso¬ 
lute to itself and from itself to the Absolute. Brahma, 
according to the Hindu conception, is not the Absolute 
Whole, which is called ParaBrahma. Therefore 
Brahma is the conscious part of the Conscious Whole. 
The creation is automatically taking place and dis¬ 
appearing to the eternal plan involved in the very 
nature of a conscious part, that is, a conscious part 
being a part, it must have the alternative of knowing. 
One fact that always should be borne in mind is 
that a conscious part is never contaminated or dis¬ 
turbed in reality on account of this creation. And it 
never comes and goes anywhere, only its direction of 
knowing change, not its knowing power. When 
man knowing this eternal truth, becomes unattached 
and acts towards the goal of realization, he acts ac- 


CARDINAL POINTS n 

cording to the universal plan or the Father’s WilL 
The students of this new dispensation should no 
longer use the term “illusion” for “creation,” as 
has been the case in the past. Illusion comes later 
on in the plane of creation when man, though he 
should be able to perceive the truth, will not per¬ 
ceive it on account of the ignorance induced by his 
attachment to transitory things and conditions. This 
creation should be regarded as holy and pure be¬ 
cause it is enacted according to the eternal plan of 
the Universe. By falling in line with the Universal 
plan or the Law, we avoid misfortune, misery, and 
undesirable conditions, but we are led to the goal of 
realization by the inner urge and not by our special 
effort. To act in accordance with the Law is to fall 
in line with the Universal plan. Our present effort 
should be directed not to reach the Absolute goal, 
hut to meet the Law from which we have digressed. 

CARDINAL POINTS OF THE NEW 
DISPENSATION. 

No affirmations or denials in the form of fixed 
statements. The elimination of polar opposites, giving 
a rational explanation of the problem of good and 
bad, in the world of All-Good or All-God'. A new 
application of the Law of Association, that as we 
think so do we become. 

A satisfactory theory of creation that will stand 
the test of thorough investigation. THE FIRST 

TIME in religious history that science 


12 TEACH ERS ’ MANUAL 

AND RELIGION AGREE UPON THE THEORY OF 
CREATION. 

Nothing exists but consciousness. In the degree 
you become conscious of your own consciousness as 
God’s, you reach and manifest God-consciousness. 
Your own thought reflects back on you, and makes 
you what you are by its quality. 

ALL MANIFESTATION IS BY IMPRESSION. 

- :0 :- 

SYNOPSIS. 

1. The Denier exists before he can deny him¬ 
self. This Existence of one’s Being is God in Es¬ 
sence, that is, it is at one with the Universal Es¬ 
sence, God. To realize our real Being or Self as 
God in Essence is to realize God in Spirit, because 
all lives are One in Essence. 

- :0 :- 

2. All the leading religions of the world have 
a common goal, but their doctrines are based on as¬ 
sumption or rather arbitrary conceptions. This Sixth 
Cycle Dispensation, however, is based on the Con- 
ceiver of all conceptions. In other words, it is based 
upon Principle which evolves all principles and 
theories of God and His creation. Therefore, it is a 
radical departure in the religious history of the world. 
The Conceiver (the Existence of man), is the prin¬ 
ciple from which this Dispensation starts, and the 
realization of the Conceiver, which is unconceived, 
as One with all lives, is its goal. 






SYNOPSIS 


13 


3. This Dispensation is the only unifying re¬ 
ligion of the world, because it starts with the Exist¬ 
ence of each individual which is common to all men, 
irrespective of color, creed and race. No matter what 
religious conception a man may have, he exists first 
before he can have any conception. No conception of 
man will ever be able to change his Existence or 
Being as the Creator. The Creator being of the same 
nature in all men, if there be any religious differ¬ 
ence, it will simply add to the beauty of man’s cre¬ 
ation. Once a man comes to know the true nature 
of the Creator, he will naturally draw his logical 
conclusion from that self-evident premise. There¬ 
fore, all men will arrive at the same conclusion of re¬ 
ligion and God, and man’s relation to God. 


14 


TEACHERS’ MANUAL 


THE LIGHT OP THE AGE. 

1— Question. If all the spiritual teachers had the 
realization, why did their presentations of the 
Truth vary, and why were their doctrines based 
on arbitrary conceptions or assumptions? 

Answer. All teachings are given through cer¬ 
tain race concepts so that they may serve some 
practical purpose. If a religious doctrine is be¬ 
yond the comprehension of the race, it cannot 
serve any practical good. People should be led 
gradually to a state of consciousness which is ex¬ 
perienced by the spiritual teachers of the world. 
Sometimes the teachers themselves reach their 
goal of realization through the popular concepts, 
A doctrine simply serves the purpose of an in¬ 
centive to the higher life, which is Harmony, 
Peace and Love. Any means by which the spir¬ 
itual consciousness of the people can be awakened 
is adopted by all the great teachers of the world. 

2— Ques. Will not the same thing hold good in this 
particular age? 

Ans. Yes, to some extent it will, especially with 
those who have not yet entered into the intel¬ 
lectual state of their lives. The light of edu¬ 
cation is spreading fast. Intercommunication 
among different nations is bringing the whole 
world together. Before very long there will be 
a universal demand over all the earth for a 


THE LIGHT OF THE AGE 


15 


rational teaching of man’s relation to God. All 
through the ages, only a few have been given 
a real insight into the true relation between man 
and God, and to the masses it has been given in 
the form of parables according to their compre¬ 
hension. 

3— Ques. Why did Jesus of Nazareth say he was 
the Son of God, instead of God, or a part of God? 

Ans. That is the only way he could lift the 
people to the highest ideal, and yet he said a 
great deal more in some of his statements. For 
example, “I am the resurrection and the life.” 
In one place he practically said that he was a 
part of God, by sustaining the Scriptural state¬ 
ment in such a manner that it could not give any 
offense to the prejudiced people. “The Scrip¬ 
tures say, “Ye are gods.” “The Scriptures can 
not be broken.” 

4— Ques. If he was a part of God, how could he 
be the Son of God? 

Ans. In the concept life, any part of God is con¬ 
sidered an offspring of its conception. When its 
conception is limitation and death, then it is 
born of flesh, that is, its concept life is born of 
the mortal concept; and when its conception is 
Immortal God, which is at one with its real Ex¬ 
istence, then it is the Son of God, or born of 
Spirit. This birth simply refers to the state of 
consciousness or act of knowing of the part in 
the concept life. When the part has the con¬ 
sciousness of Immortal Existence, then it regains 


TEACHERS’ MANUAL 


1(> 


its eternal life; and when it has not that con¬ 
sciousness, it tastes of death—the consciousness 
of mortality. 

5— Ques. What did Jesus mean by his heavenly 
Father? 

Ans. He meant That which is the Conceiver of 
his conceptions. The realization of this wonder¬ 
ful Truth entitled him to the Sonship of God, that 
is, when he realized that all conceptions without 
any qualifications are conceived by his Exist¬ 
ence, it made his concept life the Son of God. 
From that time on, his concept life became per¬ 
fectly attuned with the inner urge, and therefore, 
his action became the action of God. In the 
plane of Absolute Realization, the Conceiver is 
at one with all lives, without any break or sepa¬ 
ration. Therefore, there is but one Existence or 
Life in the Absolute plane. From the standpoint 
of One Life, heavenly Father means All-God. 

6— Ques. If God is the only Actor, why are not all 
actions always God’s actions? 

Ans. All actions are non-qualified, that is, when 
you regard them as merely actions without the 
significance of good or bad, etc. Since we qualify' 
actions in this concept life, we find some actions 
create harmony and others do not. Those which 
create harmony, we call good because they are 
conducive to happiness, and those which are to 
the contrary, we call bad, which is simply a less 
degree of good. Our realization that God is the 
only Actor comes through our harmonious actions. 


THE LIGHT OF THE AGE 17 

Since this realization qualifies our action as God’s 
action to our consciousness, we call all actions 
leading to harmony and peace, God’s actions. 
We should not forget that the phrase, “God’s 
action,” is a qualified term. All qualified terms 
exist in our consciousness or act of knowing in 
this concept life, according to our realization of 
their relative values. We cannot have inharmony 
and at the same time have the realization that 
our action is God’s action. Therefore, we say 
that our inharmonious action comes from our 
mortal concept. Like the birth of Spirit or flesh, 
our action is qualified as mortal or Immortal. 
When we act from our Immortal concept of life, 
that is, the consciousness of God, our action be¬ 
comes God’s action, and when we act to the con¬ 
trary, our action becomes the action of flesh and 
mortality. 

7—Ques. Is it not a fact that our effort to realize 
God in our own Existence makes us more self- 
conscious? 

Ans. It really depends upon the individual. 
Some people can meditate upon their real Ex¬ 
istence without being self-conscious, and some 
cannot. We can adopt various ways and means 
to meditate upon Reality. Sometimes we can 
imagine being in the Ocean of Consciousness, 
sometimes we can try to see life and intelligence 
in and through all things, and sometimes try to 
feel the Reality permeating through our concept 
life. 


18 


TEACHERS 1 MANUAL 


8— Ques. What do we mean by the Will of God? 

Ans. We mean the urge toward Unity. Man, in 
his essential nature, is a conscious being; he must 
be conscious of something. This act of being con¬ 
scious, which indicates his very Existence, can 
never cease. If it could cease, his very Existence 
would cease. This act of knowing or becoming 
conscious is constantly going on in the concept 
life of an individual and changing his concept 
toward the consciousness of unity with all lives 
as One. Therefore, the act of knowing is called 
the Will of God in this concept life. 

9— Ques. Why should we act in accordance with 
the urge? 

Ans. Because that is the Law of our Being. If 
we do not, a reaction will follow in the nature 
of disease, misery or misfortune, and will compel 
us to come back to the straight road. Every un¬ 
pleasant happening is a reaction from our mis¬ 
directed action and this reaction tries to lead 
us toward Reality, rather than to punish us. 

10—Ques. Why are all natural manifestations 
brought about by God? 

Ans. Because all natural manifestations are 
brought about by the urge as a natural conse¬ 
quence of this concept life. There is no mis¬ 
directed action in these manifestations—every 
action is precise. That is as it should be. There¬ 
fore, all manifestations are perfectly in harmony 
with the order of our Being. When that order 
is broken by our misdirected action, we have the 


THE LIGHT OF THE AGE 19 

stamp of imperfection on the divine or natural 
manifestation. All natural manifestations are per¬ 
fect, because they are in tune with the urge. 

11— Ques. What do we mean by perfection in this 
concept life? 

Ans. Either we mean to refer to the Absolute 
Existence, or anything which is in tune with the 
urge. In this concept life, all terms are con¬ 
ceptions. Yet they may be meant to convey 
either the Absolute or the relative. The relative 
idea of perfection is changeable but the Abso¬ 
lute is unchangeable. Although our idea of ab¬ 
solute perfection may undergo a change, the 
Absolute Itself will remain forever intact. 

12— Ques. What do we mean by the Law of our 
Being? 

Ans. We mean the urge toward Unity. It is 
the Father’s Will, only, according to our under¬ 
standing or the natural stage of evolution, we 
take the measure of its action. 

13_Ques. How can we act according to the Law of 
our Being? 

Ans. By living constantly in the thought that 
it is guiding us. In every happening or event 
we should learn to see the great purpose which 
the Law is serving. If we meet anyone, we 
should at once accept him as being sent by the 
Law to serve some great purpose. The Law 
always works on an ascending scale, therefore, 
it is perfectly legitimate for us to always expect 
something great out of every happening. It not 


20 


TEACHERS’ MANUAL 


only helps us to form a matrix for greater 
things, but it also helps us to fulfill the Law. 
Some people, from force of habit, always look 
for something bad when they have something 
good. They say that their experience has taught 
them to expect something bad when they have 
something good. But they should know that the 
Law always expects us to have even better things 
when we have something good, because the Law 
works always toward greater things. Therefore, 
we should learn to expect always the better 
things in life. 

14— Ques. How can we accept a misfortune as com¬ 
ing from the Law, or the Spirit? 

Ans. We should not accept a misfortune as com¬ 
ing from the Spirit, but we should learn to ac¬ 
cept it as the working of the Law toward some 
greater purpose, and that some good shall come 
out of it because the Law always works for our 
good, that is, it adjusts so-called wrong condi¬ 
tions. If Ave expect some good out of every ex¬ 
perience, good will surely come and we shall be 
able to see it. If we start from today to live the 
life of seeing good, we will not have many un¬ 
desirable experiences. In the adjustment of a 
wrong condition, we encounter an undesirable ex¬ 
perience, but when we do not give the Law any 
reason to readjust a wrong condition, we cannot 
possibly have a disagreeable experience. 

15— Ques. Why should we desire for health, pros¬ 
perity, love and devotion? 


THE LIGHT OF THE AGE 21 

Ans. Because it is the purpose of the Law that 
we should have them. They represent more har¬ 
mony and peace, which means equilibrium and 
poise. The life of balance is the life of righteous¬ 
ness, and the life of struggle and turmoil is the 
life of sin and death which the Law must reclaim 
or readjust. When we have the consciousness of 
plenty, we are no longer under the clutches of 
poverty. When we are conscious of being in har¬ 
mony we are no longer in ill health, and when 
we live for others in the consciousness of the One¬ 
ness of all lives, we are no longer in hatred and 
degeneration. When we are receptive to the 
highest and best in every man, we no longer lack 
devotion. 

16 — Ques. How can we know that the Law is guid¬ 
ing us? 

Ans. By our inner harmony and peace with our¬ 
selves and with all. From the very association 
with the Law, or the Spirit, our nature in this 
concept life partakes of the spiritual qualities. 

17 — Ques. If a thing comes to us in response to the 
condition we create, how can the Law, or the 
Spirit, bring a thing to us? 

Ans. When we act with the Law, in our con¬ 
templation of its guidance, we form a matrix 
accordingly. The Law is constantly forming a 
matrix for us, but we are altering it somewhat, 
or rather breaking it, by our misguided will, 
and thereby forming a wrong matrix. But the 
only remedy is to dwell constantly upon the 


TEACHERS' MANUAL 


working of the Ideal, or the Law of our Being. 
Our Ideal is our highest concept of Reality. 
When living in the consciousness of its guidance 
toward the highest state of realization, w r e fulfill 
the Law, or we act in accordance with the Law, 
because the Law always works on an ascending 
scale. Many wonderful demonstrations, or realiza¬ 
tion of things and conditions, have been made by 
simple trust in the Law, or the Lord. 

18— Ques. Why should we have a scientific basis of 
faith? 

Ans. Because in this particular intellectual age, 
we desire a rational explanation for everything. 
Then again, when our faith is based upon defi¬ 
nite knowledge, it is not so easily shaken. In 
case it wavers, we can easily re-establish it. 

19— Ques. How by serving humanity, do we serve 
the Law? 

Ans. Because the purpose of this concept life is 
the conscious unity with all lives as One. The 
urge is ever leading us toward that Unity. The 
more we live for others, the less self-conscious 
we become. Therefore, the greatest happiness we 
can ever derive is by serving others, or living for 
others. The man who lives for himself, even for 
spiritual unfoldment, is a very selfish man. In 
spite of his well formulated ethics, morals, and 
his self- righteousness, he cannot manifest the 
Christed Spirit which Jesus and other great 
Lights of the Avorld manifested. The man who 
forgets himself in the thought of others, alone 


THE LIGHT OF THE AGE 


23 


attains to the goal of life, and in a more nat¬ 
ural and quicker way than the man who spends 
his days in the contemplation of his own virtue 
and failings. Let this Light shine over all the 
earth. Let His kingdom come. As our race comes 
nearer to the Light, this fact will be emphasized 
more strongly. Sensuality is born of desire for 
self-pleasure. The life of service is born of Spir¬ 
itual Consciousness. 

20—Ques. If the Law brings everything we need, 
why should we ask, demand, or pray? 

Ans. When we are perfectly in tune with the 
Law, that is, when we live in the consciousness 
that the Law will provide, we need not ask, de¬ 
mand, or pray for anything. By asking, demand¬ 
ing or praying, we simply make ourselves re¬ 
ceptive, or rather become conscious that the Law 
really provides all our needs. Therefore, we 
should pray or ask, when we have not the con¬ 
sciousness that the Law is providing. With imag¬ 
ination that the Law has already provided our 
needs, we make ourselves receptive. This also 
gives us the realization that we have the right 
to ask for the thing which belongs to us. But 
before we ask, we must be sure that the thing 
we desire will not lead us astray from the path 
of Unity, or create inharmony. If we are not 
sure whether or not a thing is good, we should 
pray or ask to the effect that if it is not good 
for our spiritual unfoldment, let it not come. 
This is the only way we can avoid unpleasant 
reactions. 


2-f 


'TEACHERS * MANtTAI^ 


21—-Ques. Whence do we manifest our power? 

Ans. From our own Self, our Existence. In the 
Absolute sense there is no such thing called the 
manifestation of power, but in the relative sense 
it is the act of knowing in a certain significance. 
The power is the concept formed by the act of 
knowing. Therefore, when a man creates a con¬ 
dition or becomes conscious that he has the 
power, he manifests it to himself and also to 
those who are living in a similar concept. 
Power without motion is inconceivable. There 
cannot be any motion without space. In the 
world of All-God there cannot be any space, hence 
there cannot he any power in the Sense of man¬ 
ifestation. That which Is, always Is, but to the 
human consciousness, power comes to exist be¬ 
cause a man can form that concept, or he has 
already formed it, and therefore, it exists to his 
consciousness. As his idea as man exists in' his 
consciousness, or in his act of knowing, so the 
power exists as an idea of himself in a certain 
significance in his own consciousness. (We may 
have the subjective state of the knowledge of 
power which may not be known to us object¬ 
ively.) All manifestations are merely ideas of 
a static something which never changes. That 
which manifests anything in its objective con¬ 
scious state, also realizes the existence of that 
thing and, therefore, the thing will exist to him 
so long as he will remain in that concept. The 
amount of power a man realizes that he pos- 


THE LIGHT OF THE AGE 25 

sesses, the same he manifests to himself and also 
to those who are living in the similar concept. 
The power a hypnotic subject manifests is from 
his belief which he temporarily forms from the 
suggestion of the hypnotist. Self-hypnosis can 
also produce a similar power. But the power a 
man manifests by and through his Divine Ideal 
is in accordance with the Law, because it sug¬ 
gests more unity with all and it has also the 
uplifting influence. 

22— Ques. Is not the act of knowing a power? 

Ans. It is, when we view it from our concept 
life, because it is acting on a changeable condi¬ 
tion and bringing into manifestation different 
forms. In the Absolute Plane of Realization, 
when it brings nothing into manifestation, it is 
simply knowing. But to express it in relative 
terms, we call it the Knowing Power. 

23— Ques. Why cannot a man manifest greater 
power by conscious effort? 

Ans. Because of his limited concept of himself. 
Whatever the intellectual knowledge of himself 
may be, he cannot rise above his own realization 
by the sheer force of will. Of course, in the case 
of Masters it may be different. They have already 
risen above their limited concept of themselves. 
The more tangible a concept of power a person 
has, the better and greater will be his manifesta¬ 
tion. For example, if a man believes, that by 
the help of imagination he can gather power from 
the concept of an Ocean of Power by the sweep 


T EACH HRS * MANUAL 


of his hand, and direct it to some receptive per¬ 
son, he can make him feel it. In the degree his 
imagination becomes real to himself, does he mani¬ 
fest the power. He can always imagine more 
clearly if he has something tangible to work 
Upon. Therefore, almost all of the wonderful 
phenomena and manifestations of power depend 
upon our capacity for imagination and realization. 
Man, by the help of imagination, can realize 
transmitting tremendous power to a receptive 
person and make him feel it. When a man mani¬ 
fests his power for self-gratification, he suffers 
from terrible reactions, because of the violation 
of the Law of his Being. On the contrary, if he 
uses it for the good of humanity, knowing he is 
simply following the injunction of the Law, he 
finds spiritual uplift and exaltation. The dif¬ 
ference between necromancy and Jesus’s miracles 
is this—the former was for self-gratification and 
to serve no wise purpose, and the latter for 
the upliftment of the human race or humanity 
through Divine Idealization. 

24—Ques. What did Jesus mean when he said, 
“Whatsoever ye shall ask in prayer, believing, ye 
shall receive?” 

Ans. He meant that when you ask anything, be¬ 
lieving that you will really receive it, you will 
receive it. In other words, when you can rest 
your mind on the quality that you will receive 
anything you have prayed for, you will receive 
it. The most difficult thing in the world is to 


the light oft the age zi 

have absolute rest of mind, or belief. In the con¬ 
cept life, materialization of desires depends upon 
our realization, that is, the consciousness that 
they will actually be fulfilled. Yet if any de¬ 
sire does not serve the purpose of the Law, it 
will bring reaction upon us in this concept life. 
All manifestations are ideals realized. If you be¬ 
lieve or realize your pain has left you, because 
you have commanded it to go, it will really leave 
you. If you believe you are really getting thin, 
or stout, you will be thin or stout accordingly. 
The whole secret is in our minds finding rest 
upon the thing we believe we are becoming or 
receiving. We must not desire anything 
which will interfere with the legitimate action 
of another individual. The easiest way to find 
rest in our minds is to meditate upon the fact 
that our Ideal is doing everything for us. 

25—Ques. Is it right to exercise our mentality in 
that manner? 

Ans. If you use it from the personal base you 
are likely to forget the purpose of the Law and 
fall into the habit of self-gratification. There¬ 
fore, Jesus prayed to his heavenly Father, for 
the purpose of keeping his mind in Divine Ideal¬ 
ization, and thereby, he released himself from the 
personal concept of life, through the Law of 
Association. Therefore, his action was always 
from his consciousness of the Impersonal Divine 
Ideal. It was in keeping with the Spiritual Law 
which was the Law of his Being. 


TEACHERS’ MANUAL 


23 

26— Ques. What is the value of Prayer? 

Ans. It brings us to the Plane of Realization 
that the Law can give, or is always giving us, 
all that is necessary, and all that serves the pur¬ 
pose of life. Any action which is for the good 
of ourselves and others, is in accordance with 
the Law. So we have a right to demand all that 
is good and that creates harmony and peace 
within us. Prayer prepares our minds to re¬ 
ceive the thing we pray for. There may be a 
hundred things in our minds, but the one we 
pray for, we receive. 

27— Ques. Why do we receive the thing we pray 
for? 

Ans. Because* whenever we rest our mind, with 
the absolute certainty that the thing we have 
prayed for, will come to us, or be given to us, 
we form a matrix or receptive condition for it. 
Upon whatever quality we rest our minds, we 
automatically impress ourselves with it, and due 
to this automatic impression with the giving 
power of the Law, it creates a matrix in our con¬ 
sciousness. In accordance with this matrix, a 
thing or condition comes to us, or we are shown 
the way it can be obtained. That is why our 
last thought before we fall asleep, has such an 
influence during our sleep. AVe cap form a 
matrix either with the Law, that is, in accord¬ 
ance with the Law, or against it. AVhen we form 
a matrix against the Law, we subject ourselves 
to unpleasant reactions. 


THE LIGHT OF THE AGE 


29 


28— Ques. How should we heal through Prayer? 

Ans. Just pray to your heavenly Father, which 
is your Existence, believing He is doing the work, 
and the work will be done unto those who are 
receptive, or those who can rest their minds 
upon the fact that the healing is being done. 
Your heavenly Father always works through the 
quality of consciousness you hold before Him. 
In other words, according to the nature or color 
of our consciousness, He works. He is forever 
acting. When the quality of our consciousness 
is in tune with the Law, our heavenly Father, 
which is our Existence, acts through a harmonious 
condition, and if to the contrary, He acts through 
an inharmonious condition, and therefore, a re¬ 
adjustment or judgment must take place. 

29— Ques. If it is through the nature of impression, 
according to the quality of our consciousness, 
that our heavenly Father works, can we not give 
the direct impression and obtain the result? 

Ans. Yes, we can; provided we are conscious 
that our Father is taking the impression or act¬ 
ing according to our realization of His action. 
In such a case, we generally talk to our Father 
or our Existence, or ask Him to take the im¬ 
pression by changing the one He already has. 
When we find peace and rest in our conscious¬ 
ness, that He is really doing it, He really does it. 

30— Ques. How long should we pray? 

Ans. So long as we do not come to the point 
of belief, or have absolute rest of mind, that is, 


TEACHERS’ MANUAL 


30 

so long as we do not realize the Father’s action 
in our particular significance, should we pray. 

31— Ques. Can we not heal ourselves by dwelling 
upon our permanent Existence? 

Ans. Yes, we can; but it depends upon what 
our concept is, or our realization of our perma¬ 
nent Existence. In whatever quality or signifi¬ 
cance we medidate upon our permanent Exist¬ 
ence, we receive the reaction. 

32— Ques. According to Jesus, we should not take 
any thought for anything, hut how can we live 
in this practical age without taking any thought? 
Ans. He simply meant to convey that we should 
not take any thought on our personal responsi¬ 
bility. When through realization or idealization 
your thought becomes God’s thought, then think¬ 
ing, you think not. At that time you have no 
reason to take any anxious thought. Your mind 
is calm and peaceful and, on account of this 
calmness and peaceful state of mind, you receive, 
through inspiration, the solution of your problem. 
When your interest is selfish, you do not feel dis¬ 
posed to accept the solution which comes through 
your heavenly Father, according to the Law of 
your Being. Therefore, many of us willfully 
defeat the Law and bring suffering upon our¬ 
selves. All that comes from Above is always for 
the good of All. 

33— Ques. Since food has some value, how can we 
follow the Master’s injunction that we should 
take no thought what we shall eat or drink? 


THE LIGHT OF THE AGE 


31 


Ans. The value of food is the race value. It 
has no value of its own in the sense it affects 
us. By taking thought what we shall eat or 
drink, we impress ourselves with that quality. 
Even then we may not know what is the right 
food for us. But when we live in the conscious¬ 
ness that the Law or Spirit is bringing us the 
right thing at the right time, we really find the 
thing which is good for us. Then we learn to 
accept everything in the sense of gratitude. By 
the constant association with the thought of the 
Spirit doing everything for us, we raise our spir¬ 
itual concept without any conscious effort. Hence 
Jesus came to live in the consciousness that his 
heavenly Father was doing everything for him. 

34— Ques. What is the principal objection to our 
personal effort, that is, to our putting forth effort 
from our limited vision, 

Ans. In the first place, it does not give us any 
spiritual uplift, and in the second place, it keeps 
us in our self-conscious limitation. The easiest 
way we can obtain the thing we desire, is by 
the thought that the Law is bringing us that 
particular thing. It takes away the tediousness 
of our effort and at the same time accomplishes 
the end in view. 

35— Ques. Is it not possible for us to be extremely 
negative by indulging in the thought that the 
Law or the Spirit is doing everything for us? 

Ans. No, it requires a strong mental action to 
dwell upon the fact that the Spirit is doing 


32 


TEACHERS’ MANUAL 


everything for us. The reason we do not feel 
the strain from our effort is because we act in 
the anticipation of the Spirit’s action, or rather, 
our mind is occupied with the Spirit’s action. 
'Whenever our interest is held by another’s action, 
we do not feel the strain from our own action. 
This Spirit of which we speak is our own self-i 
evident Existence, and, therefore, there is no 
reason for having any confusion with any out¬ 
side influence. We simply take a dual attitude 
to our Self, in order to obtain the desired result. 
In the lack of realization we are compelled to 
take this dual attitude. Our real Self does not 
lack anything—it is complete in Itself; but when 
we speak about our realization of that complete¬ 
ness, it becomes a different matter. In order to 
realize the completeness and wholeness of our 
real Self, we are compelled to take a dual aspect 
such as devotee and the object of devotion. Our 
intellectual concept of our Absolute Existence is 
not our realization, hence the Path of Devotion 
is the best path prescribed by all the Master 
Minds of the world. When this devotion is sup¬ 
ported by our understanding of our true nature, 
we never become fanatical or fall into the pit 
of blind worship. 

36—Ques. If we are all of the same Essence, why 
should we show our love and devotion to those 
who are advanced in spiritual knowledge? 

Ans. Because they are advanced in spiritual 
knowledge. Whatever quality we admire in 


THE LIGHT OF THE AGE 33 

others we develop in ourselves by association* 
The action of the Law is progressive, therefore, 
our love for anything that is higher than our 
present realization, is in accordance with the Law 
of our Being. 

37 —Ques. How is it we appreciate the greatness of 
great men at a distance and in our close associ¬ 
ation we fail to see any greatness? 

Ans. At a distance we expect him to be some¬ 
thing out of the ordinary, but in our close associ¬ 
ation and observation we discover he is just like 
any other human being. We forget to take note 
of the fact that greatness never robs a man of 
his simplicity and general human touch. It is 
the fruit of a man’s works that makes him great 
or small, and not his outward generalities. If 
we measure our accomplishments with those of a 
great man, we can easily find where lies the dif¬ 
ference, and yet for this difference we should 
not blindly worship a man, but the quality he 
represents, according to its value to us. Though 
in hero worship there is an impersonal side, or¬ 
dinarily the people in general give importance 
to the hero’s personality, according to their own 
valuation of him. Man always represents his 
own actions or deeds, therefore, we can forgive 
the follower’s who idealize their heroes. In this 
intellectual age we are learning to express our 
devotion rationally to all the great men of the 
world without any feeling of personality. It is 
the higher qualities in a man that we worship or 


34 


TEACHERS’ MANUAL 


with which we associate, and not with the per¬ 
sonality. We should avoid all extremes and 
strike a happy medium. 

38— Ques. Is not this New Dispensation destructive 
because its basic principle is radically different 
from all preceding 1 religions? 

Ans. No, because it has come to fulfill and not 
to destroy. It has taken nothing away from any 
religion but has given the reason for everything 
from one common ground. This is the first time 
in religious history that we have a common 
ground upon which all men, irrespective of creed, 
color or race, can stand. It is man’s Existence. 
As this Existence is the Conceiver of all religious 
conceptions, this New Dispensation gives a man 
his freedom to form any conception of religion 
he may desire, in accordance with the Law of 
his Being. Only it lays special emphasis upon 
the fact that the Conceiver is more important 
than his conception. A conception may come, 
and a conception may go, but the Conceiver for¬ 
ever remains intact. The one who is seeking, 
is That which is sought. 

39— Ques. Why is the life of trust so wonderful? 

Ans. Because it gives a man poise, peace and 
power. To live constantly in the consciousness 
that we are guided, watched over and are given 
all that is grand and beautiful in life, by a Power, 
is a wonderful concept and acquirement. The 
life of trust takes away care and worry because 
it will lead to the very thing it needs. In every 


THE LIGHT OF THE AGE 35 

happening, the man of trust sees the leading of 
that Power which is back of this life. He be¬ 
comes fearless and his vision of life is extended. 
The whole world appears to him to be the field 
of his labors, and under the protection and sup¬ 
port of the Almighty Power, he moves and does 
his work. He knows that nothing can go wrong 
with him, because he is ever protected and led 
by the Spirit. He enjoys every unexpected ex¬ 
perience by keeping his soul constantly in touch 
with that propelling Power. In so-called danger 
and difficulties he realizes that everything is go¬ 
ing to come out all right, because the Power or 
Spirit behind this concept life cannot fail him. 
In the most critical place, or stage in his life, 
he sees the glory of this Power. He is calm 
and always carries the spirit of self-surrender. 
Blessed is the man who either through the knowl¬ 
edge of his life or through his intuition, has ac¬ 
quired absolute trust in the all-conquering Power. 
He does not take any thought what he shall eat 
or what he shall drink, because he knows he will 
have the right thing at the right time. He does 
not set a rule for the guidance of his life, except 
harmony and peace with all. In fact, he does 
not do anything which minimizes his trust or 
increases his personal responsibility. His life is 
pure and benevolent. He is good, not because 
he is afraid to be bad, but because that is the 
only life worth living. When anyone comes to 
him for help, he receives him as being sent by 


36 


TEACHERS ’ MANUAL 


the Spirit. He feels sure that he has the power 
to help him some way, or he would not be sent 
to him. When the Spirit wants him to help, he 
is sure to succeed in doing something for a man 
who is sent to him. If he has not the means, he 
gives his best counsel which comes to him through 
the grace of God; if he has no counsel to give, 
he gives a treatment of kindness and success. He 
knows that out of it some good will come. He 
does not care whether the people know his won¬ 
derful work or not. His only concern is to live 
the life of trust and be ever thankful to be able 
to do something for others. This is verily the 
life of bliss and peace—this is the Life of Trust. 

40—Ques. Is it right for us to think that we have 
been sent to do some special work in this world? 

Ans. Yes, it is a splendid idea, provided it is 
backed up by our trust in our Ideal. Any par¬ 
ticular work which we specially emphasize, is our 
special work. It does not exclude us from other 
work of human interest. All work has one spe¬ 
cial meaning or purpose, that is, to lead ourselves 
and our fellow human beings toward the common 
goal of Unity. Therefore, in this New Dispen¬ 
sation, we proclaim that there is no division be¬ 
tween religious and secular work. Humanity’s 
work is one and includes all branches of activity. 
Therefore, all work should be devoted to the pur¬ 
pose of bringing the kingdom of God to earth, 
or to the earthly concept of life. 


THE LIGHT OF THE AGE 37 

41—Ques. Have we any right to help those who have 
not asked for our help? 

Ans. Yes, if that help leads them toward Unity. 
Anything that serves the purpose of the Law is 
legitimate. If a man is deliberately dwelling in 
the lower state of consciousness, it is our duty to 
help him to that of the higher, not by mere word 
alone, but by our thoughts and deeds. Some¬ 
times the silent work is more effective than open 
work, because it does not arouse so much an¬ 
tagonism or opposition in the minds of those 
whom we desire to help. We have constant op¬ 
portunities to help our fellow human beings in 
this manner. As we quietly pass through the 
streets, we can silently administer treatments to 
our fellow brothers and sisters who are not living 
in harmony with the Law. We can silently re¬ 
quest them to live the unselfish life for others, 
and thus to fulfill the Law of Life. We should 
not forget that our every noble desire is sup¬ 
ported by the Law, which is the Lord of All. 
The action of the Law is ever progressive; to¬ 
ward the goal; therefore any action that leads 
toward Unity is in accordance with the Law. If 
God is for a man, who can be against him? This 
form of treatment develops in us a strong matrix 
for healing. The time will come when by our 
mere presence, our touch shall restore a man to 
his health and normal condition. Even a very 
non-receptive person will derive some benefit. 
God’s work never goes in vain. 


TEACHERS' MANTTAt 


42— Ques. How can we strengthen our trust? 

Ans. By studying the lives of those who have 
lived the life of trust, or reviewing how wonder¬ 
fully many of our complicated problems have been 
solved, or by analyzing our Real Being and also 
realizing the working of the Law in this concept 
life. It is always best to prepare our minds 
early in the morning. The more we speak of, 
and hear, the wonderful stories of the life of 
trust, the more we feel impressed to live that life. 

43— Ques. What is a matrix? 

Ans. It means a vortex or mould. In the meta¬ 
physical sense, it is a harmonious or receptive 
condition. We know when we are in tune with 
our surroundings, how we enjoy them. We en¬ 
joy a thing because we have formed a matrix or 
receptive condition for it. By thought or im¬ 
pression, when we establish a harmonious condi¬ 
tion for a thing, we form a matrix for it. There¬ 
fore, a habit is a matrix for a certain thing. 
Whenever we are perfectly in tune with an object 
and do not find the least possible resistance from 
it, we have the matrix for it. So long as any 
work is tedious, we have not yet formed a matrix 
for that particular work. So it is with singing, 
playing and with every condition in life. When- 
ever we are under the influence of poverty, we 
form a matrix for poverty; likewise we form a 
matrix for health and prosperity. Health, pros¬ 
perity, peace and harmony, stand for Unity, and 
it is the demand of the Law that we should have 


THE LIGHT OF THE AGE 39 

them. Wealth necessarily does not represent pros¬ 
perity, but prosperity is the freedom derived 
therefrom. Take this life easy, believing it is for 
the service of All, and that you are guided by the 
Spirit or Providence, and you will form the 
matrix of happiness and ease. Believe that this 
life is an action and that your strength is the 
strength of the Lord, and you will never feel 
weary from your action. Whenever you feel easy 
at any conception of life, you have formed a 
matrix for it. The easiest way to form a matrix 
for anything, is to believe or imagine that your 
Ideal is doing it for you. The unpleasant or 
tedious part of our effort is the consciousness of 
our own action. In this new way, acting at the 
expense or responsibility of our Ideal, believing 
that the Ideal is doing it, we free ourselves from 
drudgery and at the same time obtain the de¬ 
sired result. 

44—Ques. What do we call a perfect form? 

Ans. A form that corresponds to the inner urge, 
or the form which the inner urge or the act of 
knowing, brings into manifestation is a perfect 
Form. Therefore, all natural forms are relatively 
perfect. 

45 _Ques. Whence comes the stamp of imperfection 

upon perfect form? 

Ans. It comes from our misguided volition or 
will. With this body, or form concept, the urge 
has brought into manifestation all its faculties. 
When we do not exercise these faculties toward 


40 TEACHERS 1 MANUAL 

Unity, which is the purpose of the Law of our 
Being, we create a superimposed concept. This 
superimposed concept is the stamp of imperfec¬ 
tion, upon the natural concept form, which the 
urge brings into manifestation, 

46— Ques. What is the remedy for this imperfect 
concept? 

Ans. The remedy is to make at-one-ment. When¬ 
ever we live in the consciousness of the working 
of the Law, or the Lord, we make at-one-ment. 
In the degree that we succeed in living that life, 
do we become free from the effect of imperfec¬ 
tion, 

47— Ques. What is the difference between the Ideal 
and the Law? 

Ans. The Ideal is our highest concept of Reality, 
and the Law is the Act of Knowing of Reality, 
in this concept life. Reality being the Conscious- 
Existence, we cannot separate it from its act of 
knowing. The one means the other. Whether 
we say the Ideal is acting, or the Law is acting, 
we mean the same thing. Anything that is higher 
represents the Law, because the Law works on 
an ascending scale. Reality can act only as Law 
in this concept life. Even the power w r e use to 
digress from the Law, is power which we acquire 
from it. The same power, in its reaction, read¬ 
justs or brings us back to the light. Equilibrium* 
or a perfectly attuned condition, is the harmony 
of the Law. When this harmony is not main¬ 
tained in our volitionary concept of life, reaction 


THE LIGHT OF THE AGE 


41 


takes place. Not knowing the loving act of the 
Law, we resist its course of action. As a conse¬ 
quence, we suffer. If we can drift along with 
the natural course of the Law, we can avoid 
or minimize our suffering. By living an unselfish 
life, that is, living for others, we drift along with 
the Law. Then let us imagine we are drifting 
toward health, happiness and peace with our 
greater vision of life. The race habit may be 
responsible for many of our unnatural conditions. 
We can remedy them to a great extent by fol¬ 
lowing the Law. 

48_Ques. Are we all sent by our heavenly Father? 

Ans. In one sense we are and in another sense 
we are not. All natural manifestations represent¬ 
ing different states of consciousness in this con¬ 
cept life are from the Father, but such a pro¬ 
portion of flesh concept dominates our life that 
it has overshadowed the Father’s manifestations. 
We are claimed by that which dominates our 
lives. The human concept, or human state of 
concept, stands for conscious unity with all lives 
as One. Therefore, in the degree we realize All 
God, do we become true to our concept and are 
claimed by our Father. Then our action is regu¬ 
lated by our realization of Reality or of the urge, 
and not by fleshly desires. When we are true 
to our natural concept, we know then that we 
are verily sent by our heavenly Father. 

49—Ques. What is perfect, holy and whole in this 
relative plane? 


42 


TEACHERS J MANUAL 


Ans. Any manifestation that is in tune with the 
urge, or true to the natural concept in evolution, 
is perfect, holy and whole. The terms “ perfect, 
holy and whole” are applied to those things 
which are the true image or reproduction of 
those states in evolution which the Law or the 
urge represents in its natural course of action in 
this relative, creative plane. 

50— Ques. What is instinct in an animal? 

Ans. It is the act of the Law or urge in its nat¬ 
ural concept. All concepts are the aggregation 
of impressions. Sometimes each individual im- j 
pression is also called a concept. The action of 
instinct is habitual in the lower animals, and in 
the human plane it is intutional or inspirational. 
The urge that directs an animal where to find its 
food and where to find shelter from the coming 
storm, is the same urge that directs a human 
being to use his mentality to building houses and 
inventing machinery, etc. Man should receive his 
plan of action through inspiration, and by the aid 
of his reason he would determine its usefulness 
and application. 

51— Ques. How is it that in one age man thinks 
something is right and in another age he thinks 
the same thing is wrong? 

Ans. Man is ever progressing in his ideas. When 
superstition and ignorance distort his vision, he 
sees through a glass darkly. His concepts of 
righteousness and justice are undergoing change 




THtf LIGHT OH THE AG E 4.1 

as he is changing his concept. His moral and 
ethical concepts have already undergone a de¬ 
cided change. He thinks now that the king and 
the priest are as liable to the laws as any common 
man. He is coming to believe there is only one 
standard of morality. He believes now in 
purity of thought, and righteousness and justice 
based upon the universal principle, Love. He is 
now less fanatical and more rational. He knows 
now that it is through martyrs’ blood that human 
civilization has progressed. It is through the 
progress of one generation that another genera¬ 
tion has leaped to the front, and brought for¬ 
ward the advanced ideas and thoughts which 
have materially affected and changed the habits 
and customs of people. He knows now that 
ignorance and superstition make a man self- 
righteous and that he gloats over his own virtue 
at the misfortune of his fallen foe. When a man 
is in that state of consciousness he manifests a de¬ 
moniacal nature in the cloak of a purified angel. 
Through all these dark and bigoted conditions, 
man is progressing. In order to be liberal in 
his view, man should read the history of civiliza¬ 
tion and cultivate more kindly feeling toward his 
fellow human beings. A religion without kind¬ 
ness and life without love, are like a world 
without light. What shall a man gain if he lives 
according to the dead letter of the scriptures and 
fails to be in vital, sympathetic touch with hu¬ 
manity? Bring more kindly light into the world, 
and the world will be saved. 


44 


TEACHERS’ MANUAL 


52— Ques. What is the meaning of real freedom in 
this concept life? 

Ans. It is freedom from selfishness by living for 
others, and by realizing God in others, that we 
attain to freedom. That is the only freedom 
worth while. All else is sham and selfishness. 

53— Ques. Why should we believe in Organization? 
Ans. Because it is the intention of the Law that 
we should live for one another. It is our nat¬ 
ural impulse to live in a community and for the 
community’s interests. The community itself is 
an organization. It is through organization that 
we are expressing our Divine Nature. 

54— Ques. What is the meaning or purpose of De¬ 
votion? 

Ans. Its meaning is to uplift a man, through 
association, to a higher plane of consciousness. 
The fact that we have not the full realization 
of our true Existence, indicates our need of de¬ 
votion to the higher Ideal . 

55— Ques. Is there any special virtue in fasting? 

Ans. If your system is clogged, or you feel phys¬ 
ically or mentally depressed, the Law wants you 
to give your stomach a rest, but we do not think 
that fasting has any special spiritual virtue. Any 
condition that gives us mental ascendency and 
the vision of conquest over physical dominion, 
is in accordance with the Law of our Being. We 
must be regulated in such a matter by the inner 
urge. We should not give any undue importance 
to non-essentials. 


THE LIGHT OF THE AGE 45 

58—Ques. How do we meet a person in the fourth 
dimensional plane? 

Ans. When we meet a person by the state of 
our consciousness, and not by the measure of 
space, we meet him in the fourth dimensional 
plane. The fourth dimension refers to a state 
of consciousness rather than to objects in space. 
It is for this reason that many persons in differ¬ 
ent localities may feel the nearness of one person 
in still another locality. We may meet several 
persons at the same place, yet we may feel some 
persons nearer to us. This nearness is due to 
our state of consciousness rather than our phys¬ 
ical presence. Of course, in the last analysis we 
find that even space exists in our consciousness. 
Hence, anything existing in space, exists in our 
consciousness. Yet dividing the phenomena be¬ 
tween space and states of consciousness, we re¬ 
spectively call one the third and the other the 
fourth dimension. 

57— Ques. What is psychic power? 

Ans. It is merely knowing through different 
mental concepts of senses, such as hearing and 
seeing, etc. Ordinarily we do not feel, see or 
hear through our sense organs but through the 
concepts of sense organs, or through the phys¬ 
ical concepts of senses. 

58— Ques. Why did Jesus use the personal pronoun 
when he meant the Impersonal? 

Ans. In his highest state of realization his per¬ 
sonal concept of life was so absorbed in his con- 


46 


TEACHERS’ MANUAL 


sciousness of the Divine Existence, that he lost 
all sense of duality. Hence, when he used the 
personal pronoun “I”, he meant the One Imper¬ 
sonal Existence, and this realization represented 
his state of consciousness. Therefore, the personal 
pronoun referred to his state of consciousness, as 
well as the One Impersonal Existence. 

59— Ques. Why are all prominent spiritual teachers 
of the world fatalistic in a sense? 

Ans. Because they know of the ultimate victory 
of the Law. No matter what we do by our mis¬ 
guided volition, the Law will act to set us right 
and bring us back to the right path, through re¬ 
action. Every man must face the judgment day, 
or the readjustment, and be brought back to the 
Goal of Realization. , 

60— Ques. If the Law does everything for us, why 
should we concern ourselves with our spiritual 
unfoldment? 

Ans. Because, for the sake of making at-one- 
ment, the Law demands of every man that he 
should readjust his so-called wrong conditions or 
else he will be compelled to face unpleasant ex¬ 
periences in the nature of readjustment. In order 
to avoid these unpleasant experiences, we seek 
refuge in the Law or the Lord. We simply make 
at-one-ment and the Law, by its natural course, 
unfolds our divine nature, or rather, reveals our 
divine nature to ourselves. To live constantly 
in the consciousness of the Law is to- associate 
ourselves with spiritual qualities. The Law 


THE LIGHT OF THE AGE 47 

of our Being, in the human state of evolution, de¬ 
mands such association. 

61— Ques. What do we mean when we say, the Law 
demands of us to do a certain thing? 

Ans. We simply, by this figure of speech, try to 
convey the idea of the action of the Law in a 
certain significance. When there is a demand 
either for readjustment or for right action, we 
say that it is the demand of the Law. Any 
action that serves the purpose of the Law or that 
is in accordance with the Law, is the demand of 
the Law. 

62— Ques. What do we think of the second coming 
of Christ, or a world’s Messiah? 

Ans. We believe that Christ is a state of con¬ 
sciousness of every individual part in this con¬ 
cept life. It is the state of consciousness of 
unity with All God. Therefore, Christ comes to 
every individual according to his degree of realiz¬ 
ation of the Oneness of all lives. But when the 
world or the race at large expect a Messiah, a 
person with the Christed state of Consciousness 
comes. Such is the power of demand of the hu¬ 
man hearts and such is the fulfillment of that 
demand. 

63— Ques. Why does the race expect a Messiah at a 
particular time? 

Ans. Because it is weary of living the life of 
strife, struggle, dissension and prejudice. When 
hatred, jealousy, anger, passion rise rampant over 
kindness, justice and Brotherly Love, a cry goes 


48 


TEACHERS’ MANUAL 


out from the suffering souls for relief. They 
want a Saviour who can bring to this self-con¬ 
scious, contentious world, the message of peace 
and Brotherly Love and put a stop to human 
brutality. In response to this call, there comes 
a Messiah and many Christed souls. The Mes¬ 
siah comes but the people never receive him. In 
their pride and prejudice they wound the very 
loving heart which offers them help. So long as 
people are blinded by race prejudice, jealousy, 
anger and passion, they will never see and re¬ 
ceive the Messiah—the incarnation of love and 
justice. If the Christ comes today in this Occi¬ 
dental world, in the body of a Negro or a China¬ 
man, the most civilized people of the world would 
crucify Him with as little excuse as they did 
twenty centuries ago. So it is almost vain to 
expect, under existing conditions, the people at 
large to see the Messiah and to receive Him 
should he come. The Master Spirit is ever pass¬ 
ing by our darkened consciousness. Who will 
see Him? Those who have eyes to see will see, 
and none else. 

64—Ques. Is not a conception of a part, a concep¬ 
tion of the Whole, because part is part of the 
Whole? 

Ans. No, a conception of the part is formed by 
the change of direction of its knowing from the 
Whole to itself. The Whole being the Whole, 
there cannot be anything beyond Itself to know. 
Therefore, there cannot be any change of direc- 


THE LIGHT OF THE AGE 


49 


tion of Its knowing. A part, not being itself 
Whole, has an alternative of knowing; it can 
know either itself, or the Whole whose part it is. 
This knowing in limitation of the part has noth¬ 
ing to do with the Whole. That which exists in 
the consciousness of the part in its self-conscious 
state, cannot exist in the consciousness or in the 
act of knowing of the Whole as the Whole, be¬ 
cause the Whole can never act as part. Its act 
of knowing is forever in the same direction, that 
is, It is knowing Itself without any change. Yet 
viewing a conception or a phenomenon from the 
Absolute, if it were possible, it would appear that 
that which is sustained by the part is sustained 
by the Whole. 

65—Ques. Suppose we cannot comprehend why a 
part has become self-conscious, does it alter or 
change the fact that it is self-conscious? 

Ans. No, for we know, from the self-conscious 
state, that that state once existed to the part as 
a possibiliy, and by studying the nature of the 
part, we know the change of direction of know¬ 
ing is the only reason of its being self-conscious. 
Why it has changed its direction of knowing can¬ 
not alter the fact that it has changed. It also 
cannot alter the fact that by re-directing its con¬ 
sciousness to the Whole or the Oneness of all 
lives it can rise above its self-conscious self. No 
answer to that "Why?” will be able to alter 
the three facts which are vitally important to 
us; namely, first, the part being a conscious part, 


50 


TEACHEKS’ MANUAL 


it can change the direction of knowing, or it 
has the alternative in knowing either itself or the 
infinite Whole whose part it is; second, it is 
knowing its self-conscious state, and therefore, 
it has changed the direction of knowing from 
the Absolute Whole to itself, and this state of 
knowing once existed to the part as a possibility; 
third, by re-directing its consciousness or act of 
knowing to the Whole, it can rise above its self- 
conscious state. 

—Ques. What are the most vital points or im¬ 
portant facts that regulate this concept life? 

Ans. Impression, Association and Imagination. 

67— Ques. With what qualities should we imagine 
or associate ourselves? 

Ans. Those which serve the purpose of Unity, 
that is, those which have the higher significance 
to us. Once understood, this sublime Truth will 
verily make a man free. 

68— Ques. What is the easiest way to present this 
Truth? 

Ans. By referring to the fact that the Conceiver 
exists before his conceptions of life, death, hap¬ 
piness, misery, good, bad, hell, heaven, God or 
the absence of God. God, the Supreme Being, as 
He is called, either must be our conception, or 
like ourselves in Essence. By studying the true 
nature of our self-conscious Existence we find the 
solution of the Riddle of this Universe, and also 
the hidden mystery of this concept life. This 
Dispensation is the coming religion of the Age, 


THE LIGHT OF THE AGE 


51 


and its gospel Truth will spread over all the 
earth and regenerate mankind to God-Conscious¬ 
ness. , 

69—Ques. What did the Master Jesus mean by the 
Parable of the Vine? 

Ans. The highest state ot consciousness in this 
concept life is the true vine and all other con¬ 
cepts of God-Consciousness below it are the 
branches. In other words, the concept of mani¬ 
festation due to the highest state of conscious¬ 
ness, which we call Christ-Consciousness, is the 
true vine and the other concepts due to this 
state of God-Consciousness are branches. Our 
real Existence which is the Father, is designated 
in this concept life according to its state of con¬ 
sciousness, such as Son of Man, Son of God, or 
man, animal, etc. On the Father’s belief side, 
we find the Son, and on the unconditioned side, 
we find the Son as the Father. The terms Father 
and Son are closely related, so long as one ex¬ 
ists, the other will exist also. Viewing from the 
created plane we find that our existence which 
is one in the Absolute plane, is both Father and 
Son. One view we take from above and the 
other from below, that is all. In the Absolute 
plane there is no Father and Son. It is the plane 
of ISNESS. Since all philosophies, terms and 
ideas begin and end in the plane of creation, 
whenever we speak of anything we speak of 
relative states or conditions, in which the reality 
is apparently involved. 


52 


TEACHERS’ MANUAL 


TO THE TEACHERS AND FOLLOWERS OF THE 
NEW DISPENSATION. 

1— Speak well of one another. Do not exag¬ 
gerate, but speak the good you know of a person. 
This will not only help you to form a matrix for 
the good, but also to live according to the Law of 
your Being. Whatever you look for, you find. If 
you always look for the greater things of life you 
will find them. If you look for the good in a person, 
you will find it also. 

-:o:- 

2— Bless those who ridicule you for your faith. 
Do not resent their unkindly remarks. Blessing has 
a converting power. When anyone is against your 
faith, and opposes your good work, do not use your 
mental power to control him, but sit quietly with 
your brother and realize peace for him, or establish 
harmony with him. It will conquer all opposition he 
may have. From a limited version of life man desires 
to control other human beings and receives unpleas¬ 
ant reactions therefrom. 

-:o:- 

3 — When success comes, do not lose sight of your 
spiritual vision. With the increase of power, do not 
fall into the temptation to believe that you are in¬ 
vincible and that you can do whatever you please 
without suffering from reactions. Personality (Satan) 






TO THE TEACHERS AND FOLLOWERS 


53 


comes to claim a man when he has attained to some 
degree of success and power. When a man com¬ 
mences to attach undue importance to his service to 
humanity and God and boasts about his accomplish¬ 
ments, you can almost be sure that he is nearing his 
downfall. So always be humble and obedient to the 
j Spirit which is your very Existence. Service to hu¬ 
manity does not depend upon you, but yourself are 
' depends upon your service to humanity. Do not live 
on frattery and lies, because one day they will face 
you and shatter your day-dream. 

-:o— 

4 — Be always grateful and thankful for the light 
you have received. The spirit of thankfulness adds 
more to our receptive power. You may be equal to 
or greater than a man; if you have learned something 
from him, do not be ashamed to acknowledge it. 
Your pride is not your virtue, nor is your bigotry 
your armor of protection. Humbleness and obedience 
are not the signs of weakness when one is searching 
after Truth, but they are the signs of progressiveness. 
The man who is ever willing to learn is progressive. 
Do not be falsely alarmed that your spirit of obedience 
may destroy your individuality and reduce you to 
the serfdom of a superior will. Do not let go your 
light of reason and discrimination; it will show you 
your pitfalls. Your intellectual knowledge is not 
your realization. Be humble and learn. 

-:o- 

5 — Speak and think constantly about the Truth 
and its wonderful work, and it will keep up your 






54 


TEACHERS' MANUAL 


spiritual animation. It is the spiritual animation 
which opens up the greater vision of life before us 
and its greater possibilities. The more spiritual ani¬ 
mation you have, the more spiritual power you mani¬ 
fest. Read such books and hear such stories as will 
increase your faith in the wonderful working of the 
Law. By hearing, talking and reading of the spir¬ 
itual power, when you receive spiritual animation 
through belief that you can also manifest similar 
power, you can really manifest it to the extent of 
your realization. Therefore, before you commence 
your public healing you should read about or nar¬ 
rate some wonderful cures that have been made by 
this power and thus prepare yourself and the minds 
of your patients. To increase or keep your faith and 
realization, you should freely frequent such places 
where testimonies of spiritual realization are given. 
You should also associate with such persons as have 
experienced remarkable work along this line. Do 
not enter into a controversy with them and dis¬ 
turb the trustful spirit which is generated by the 
narration of their wonderful work. 

—— : 0 :- 

6—Do not gossip or hear unpleasant stories about 
anyone. This is not an ethical injunction but a spir¬ 
itual one. That which you speak or hear impresses 
your mind and makes you manifest similar or the 
same quality. It is as well for your own welfare as 
for the manifestation of greater power for the good 
of humanity, that you should avoid hearing and talk¬ 
ing gossip. Always think and do such things as will 




TO THE TEACHERS AND FOLLOWERS 


55 


elevate your consciousness. All morals and ethics 
should be based upon this standard. Do not waste 
your time on non-essential metaphysical discourses but 
devote it to those portions of metaphysics which are 
practical and helpful to mankind. 

- :0 :- 

7 — Every atom or fibre of your concept life is 
attuned to certain set impressions. Whenever you 
act contrary to these impressions you find resistance 
from them. Do not forget that your own created 
conditions resist you and not any outside power. If 
these conditions are undesirable, then keep on im¬ 
pressing yourself with the desirable qualities, believ¬ 
ing that every fibre of your Being is becoming attuned 
to them. Do not give any thought to undesirable con¬ 
ditions because, if you do it will impress you more 
with the same. Cultivate the belief that the Law is 
helping you to do all that is good for you and good 
for others. Never expect any result in a certain 
definite time, but live in the consciousness of the 
work being done by the help of the Law, which is 
your Providence. It is simply marvelous how we can 
adjust ourselves to new and desirable conditions and 
turn our energy into more profitable directions. Cul¬ 
tivate the habit of believing that your power to do 
good is always increasing. 

-:o:- 

8— Become more and more conscious of the power 
of silent work. It will make you introspective and 
give you a vision to see and realize the vast range 
of working possibilities that lie before you. You 






TEACHERS' manual 


>>() 

will have a comprehensive grasp of humanity in the 
soul plane. Humanity is one and its divergent in¬ 
terests are interwoven. Power to do good is in pro¬ 
portion to one’s range of vision and realization. The 
more greater your vision, the more power you will 
manifest. Vision gives us the inspiration, and the in¬ 
spiration animates us to act with elevated conscious¬ 
ness. The more animated you are in the conscious¬ 
ness of doing good, the more productive will be your 
work. Avoid mental lethargy because it brings 
mental depression which causes you to receive all 
forms of negative race suggestions. Do not think of 
yourself so much, because if you do, it will limit 
your vision, but think of the welfare of others and 
it will increase your happiness. 

—— : 0 :-- 

9 —Never be jealous of another person’s success 
even though you have failed. Rejoice at every vic¬ 
tory won over for God and humanity. No matter 
who has been instrumental in bringing about that 
victory, it is your gain, because every time you 
manifest your loving, charitable spirit, you gain 
added power to do still greater work than 
the one in which you have apparently failed. 
Do not cheat yourself out of the great power 
which you can gain by being kindly disposed 
to a person who has won success. The man who re¬ 
joices over the success of others, becomes more suc¬ 
cessful in the end than the man who is jealous. On 
the rock of jealousy many promising souls have been 
shattered into pieces. Beware of jealousy; be broad 




TO THE TEACHERS AND FOLLOWERS 5T 

and generous in God’s work; you will receive endless 
blessings and happiness. 

10— When you are discouraged and unable to re¬ 
sort to any other means, speak to yourself encourag¬ 
ing words, believing that you are speaking for your 
better Self or the Law. Anything of higher order or 
which leads towards peace and harmony is in accord¬ 
ance with the Law. When you speak to yourself you 
should speak in this manner, “Cheer up, my boy (or 
girl); better things are coming your way. Do you 
not know the Law always works for your good? It 
helped you in the past and It is trying to help you 
now.” Continue to thus speak to yourself in your 
own words, focusing your mind upon the fact that 
you are speaking for God until you feel uplifted. 
Manifestation of higher power depends upon one’s 
mental elevation or up-lifted consciousness. 

11— Before you enter into any discussion with 
your co-workers upon any measure for the good of the 
Cause or upon a metaphysical subject you should 
meditate with them for a few moments upon mutual 
peace and harmony. During the discussion you 
should keep your consciousness upon this mutual 
peace and harmony. Anything that threatens to dis¬ 
turb peace should be discarded; you should at once 
invite your brothers and sisters to meditate again 
upon mutual peace and harmony. When peace regu¬ 
lates a body of people nothing can conquer them. 
They become a power and are able to conquer the 



TEACHERS’ MANUAL 


58 

whole world with the spirit of Christ. Peace is more] 
important in the life of an organization than all 
rules and regulations. 

-:o:- 

12— To be spiritual is to be natural, but without 
an ideal concept of life we can never be natural. The 
Law always works on the ascending scale. All of 
our desires are not always natural, and to indulge 
in them is to depart from naturalness. Those who 
have been born in lust and passion will necessarily 
have many unnatural desires. Unless they are re¬ 
born with the ideal concept of life they will never 
learn to be natural. 

-:o:- 

13— Whatever quality you desire to manifest, be¬ 
lieve that you are manifesting that quality and learn 
to imagine that it is increasing hour by hour and day 
by day. The Law works towards progression and 
not towards digression. If you can speak to an audi¬ 
ence two minutes today, believe or imagine that to¬ 
morrow your power to speak will increase to seven 
minutes. When tomorrow comes, or tomorrow be¬ 
comes today, at the time of speaking have the con¬ 
sciousness of increased power. The Law is forever 
increasing your power to think and to do, and by 
the recognition of that fact, you come to act har¬ 
moniously with the Law and manifest increasing 
power. When you limit yourself in anything, you 
break the Law. Until the final goal of realization 
you will keep on progressing. 






TO THE TRACKERS AND FOLLOWERS 50 

14— What is our present personality or manifesta¬ 
tion? Is it not the objectification of various impres¬ 
sions? Then, if we constantly speak and think of 
Truth, shall we not be a living embodiment or per¬ 
sonification of IT? Jesus and the other great Masters 
by their constant thought, -action, word and realiza¬ 
tion became the very personification of Truth. 

—— :0 —* 

15— When a man is obsessed with any construct¬ 
ive line of thought and action, if he has not lost his 
reason, we call him a genius. When a man is ob¬ 
sessed with a spiritual ideal, and acts and lives for 
humanity we call him a great spiritual light. 

-:o:- 

16— If you are ever down in the valley of mental 
despondency and cannot imagine a cheerful condition, 
read any inspired book which once gave you joy and 
hope, and you will be lifted up. When a man broods 
over a gloomy condition, either he likes it or he in¬ 
dulges in self-pity, even though he may make him¬ 
self believe that he has exhausted all means to get 
out of it and has failed. 

-:o:- 

17— All conditions are passing and transitory. 
When you are surrounded by an undesirable condition, 
instead of brooding over its present effect, realize that 
it is passing away. In whatever significance you 
realize an action it will be the same to you. In this 
changeable concept life, all conditions are change¬ 
able; whether a change is brought about in accord¬ 
ance with the Law or against the Law. You cannot 








no 


TEACHERS’ manual 


escape that experience. Whenever a change is brought 
about by the Law or in accordance with the Law, 
everything is harmonious and well, and, on the con¬ 
trary, unpleasant reaction is inevitable for the ad¬ 
justment. , 

// 18—If you desire to demonstrate anything, do 
not put the Law to a test, j When you put the Law 
to a test your mind is not in a quiet, peaceful state. 
There is an element of doubt or indecision therein. 
If you do not find the desired result, when in that 
state of .mind, do not blame the Law. When you 
obtain perfect peace of mind, believing that a ceiv 
tain thing will be done, it will be done in proper 
time of adjustment. Sometimes the old conditions 
must be adjusted before the result can be manifested 
to you. The greater your faith in the working of 
the Law, the quicker will be the result, because the 
readjustment of the old condition will take place 
quicker. 

19—Meet anger with peace, inharmony with har¬ 
mony, dislike with like. No matter how unsympa¬ 
thetic a person may be to you, your attitude to him 
will finally settle or decide how he will feel later 
towards you. Always remember that the power of 
peace is greater than anger. Meet an angry man, 
with the inner absolute peace, and you will subdue 
him in a short time. It is not matching your men¬ 
tality with another mentality but it is calming down 
an uncontrolled mind by your own inner poise. From 


TO THE TEACHERS AND FOLLOWERS 61 

such an action you will not receive any unpleasant 
reaction; it is in accordance with the Law of your 
Being, because the Law is forever working for har¬ 
mony and peace. 

20— Stretch your mental vision by reaching out 
for all, and you will develop that subtle power of 
mind to act independent of the physical action. In 
the degree your grosser state of consciousness van¬ 
ishes, will you realize and appreciate the far-reaching 
power of your silent work. Do not try to use your 
mind to assert your power over another person but 
use it in the sense of Divine Mind and as a bearer 
of Love, Harmony, Peace and Helpful Thoughts to 
all mankind. 

-:o:- 

21— Let a person be perfectly in tune with you, 
that is, let him establish perfect harmony with you 
and you will reach and affect him with any quality 
you may hold regarding him. When two persons 
are perfectly attuned with one another, whatever 
quality one holds regarding the other, believing that 
it is working, it will work. In such rapport condi¬ 
tion, if you speak to his Being silently, believing 
that your words are taking effect upon him or being 
received by him, they will be received by him. Tell 
your patient to establish perfect harmony with you 
before you treat him. 

-: 0 :- 

22— When a person attempts to extol his own 
virtue by condemning another, do not listen to him. 





02 TEACHERS ’ MANUAL 

There is an element of distrust in him which is likely 
to affect you. 

-:o:- 

23—Do not use your power for selfish purposes 
if you desire to be happy. When knowingly you 
abuse this power, you sin against the Holy Ghost, 
which sin is never forgiven, that is, you cannot make 
at-one-ment with the Law without paying the pen¬ 
alty. Since you have the Mystery of the Kingdom of 
God, share it with all deserving persons. Let your 
light of realization so shine that the whole world 
may be illumined. May the Infinite Peace and Bless¬ 
ing be yours. 




KEY TO THE NEW DISPENSATION 


63 


THE KEY TO THE NEW DISPENSATION—THE 
VOICE OF THE AGE. 

“There is no scientific problem which we may 
dare to say the mind of man will never solve; no 
mystery so deep or profound, no question has or ever 
will be asked but a mind or brain will be evolved 
capable of solving and answering.”—Haeckel. 

“If it becomes essential for mankind to know, 
infinite nature will evolve an organ of mind that can 
comprehend. ’ ’—Stevens. 

1— This New Dispensation does not assume or 
take for granted any statement, but it offers posi¬ 
tive proof for everything. All other current religions, 
though they contain truth, are based on assumed state¬ 
ments of God, and therefore they conflict with one 
another. The Sixth Cycle Message is based upon a 
Principle which evolves principles for all dogmas and 
creeds. It is therefore the unifier of all religions. It 
has come in response to the demands of this particu¬ 
lar age. 

2— This New Dispensation does not assume that 
God is All in All, or Whole, and therefore that we 
are parts of Him; nor does it assume that we are 
parts, and therefore parts of the Whole. The term 
“whole” implies parts, because in order to be whole, 
a thing must be the whole, or totality of something 
which we call parts. Similarly the term “part” 


(64 


TEACHERS’ MANUAL 


implies a whole because it must be part of some¬ 
thing which we call i ‘ whole. ” 

3— This New Dispensation finds that all assump¬ 
tions can be doubted, and without the mutual agree¬ 
ment of two or more persons, they cannot be ac¬ 
cepted as truth. At the same time it finds that there 
must be an assumer of an assumption. Without this 
assumer there could be no assumption. 

4— The terms God, Devil, Hell, Heaven, Salva¬ 
tion, etc., can be doubted as assumptions, but the 
existence of the assumer cannot be doubted, because 1 
in order to assume anything, the assumer must exist 
first. There cannot be any question or doubt if there 
is no doubter. 

5— We can assume or conceive of the existence 
of God, but we cannot conceive ourselves into exist¬ 
ence. In order to conceive any idea, the Conceiver 
must first exist. No conception can exist without 
the existence of the Conceiver. Since the Conceiver 
has to exist first, before it can conceive any idea, no 
conception can co-exist with the Conceiver. In the 
same sense, Creator and its creation cannot be co¬ 
existent, because in order to create anything, the 
Creator must exist before its creation, or else we 
could not use the term “ Creator. ” Without the act 
of creation on the part of the Creator, there cannot 
be any creation. Hence all creations or conceptions 
have a beginning and also an ending, and both be¬ 
ginning and ending depend upon the Conceiver. 

6— No creation can be a part of the Creator be¬ 
cause to be a part of the Creator, it must be co- 


KEY TO THE NEW DISPENSATION 65 

existent with the Creator. That which is co-existent 
with the Creator is not created, hence its nature is 
the same as that of the Creator. 

7— There would be no idea of change if there 
is no one to experience change, hence that which ex¬ 
periences change must exist before it can have that 
experience. Consequently that which experiences 
change is above all change, that is, change is no 
part of it. If the change is co-existent with that 
which experiences or conceives change, it will not 
have that experience of change. Whether an experi¬ 
ence is real or false, it is preceded by that which 
experiences it. 

8— To conceive one’s own existence, the Con- 
ceiver must first exist. Since the Conceiver cannot 
exist before itself, it can never be able to conceive 
itself into existence. It may believe that it is con¬ 
ceiving its own existence, but that belief will be 
erroneous, because it is opposed to the self-evident 
truth. The act of being conscious is not a concep¬ 
tion; it is the very nature of existence, and therefore 
an axiomatic Truth. In the significance in which 
that act is conceived, it is a conception. (The Knower 
exists before anything it knows, except itself. Since 
nothing permanently exists but that which is Reality, 
that which the Knower know r s, other than its own 
Reality, is only a conception of Reality.) 

9— That which conceives, creates, questions or 
doubts, is self-evident, because it cannot conceive, 
create, question or doubt its own existence. It has 
to exist first, before it can take any view of itselfi 


66 TEACHERS’ MANUAL 

The Conceiver, Creator or Doubter is a conscious Ex¬ 
istence because it has the consciousness of its own 
Existence. 

10— The Conceiver or Creator has not the whole 
of the consciousness, and, therefore, it is part of that 
which is the Whole (part implies whole). Since it is 
a part (it is proven from a self-evident premise; not 
assumed), and its nature is consciousness, it is a part 
of the Whole Consciousness. The Whole is of the 
same nature as that of a Part, and vice versa. 

11— There cannot be anything in the Whole which 

is not of the same nature or substance as that of 
the Whole. If there could be, it would no longer be 
the whole of any one thing. Hence between any 

two parts of the Whole there cannot be anything 

other than that which is of the same substance as 
all the parts. There cannot be any space to divide 
any two parts of the Whole. If there could be, the 
Whole would no longer be the Whole in its true 
sense, therefore all parts of the ^IVhole are insepa¬ 
rably connected with one another. (In this ob¬ 
jective world, nothing can be called “Whole” be¬ 
cause between any two parts of it, space exists.) 

12— The Whole cannot be more or less than what 

it is. If it could be, it would no longer be the Whole. 
Steam can be reduced to water and water into ice, 

because there is space between two atoms or elec¬ 

trons. Therefore, the size of a certain quantity or 
proportion of it can be diminished or increased with¬ 
in space. But that which alone exists, and nothing 
else, cannot be increased or decreased. 


KEY TO THE NEW DISPENSATION 67 

13— Time, Space, Birth, Death, Change, etc., ex¬ 
ist because the Conceiver has these conceptions. Hence 
they have beginning and ending to the individual 
Conceiver, which is part of the Whole. Time, Space, 
etc., cannot be the conceiver of themselves or the Con¬ 
ceiver of itself. If they were not conceived, they 
would be co-existent with the Conceiver, because all 
conceptions exist after the Conceiver. If they were 
not conceptions, no one would be able to conceive 
them. (There is a vast difference between concep¬ 
tion and realization.) 

14— A conception does not occupy any space. 
When an individual Conceiver conceives an idea, it 
exists for the time in its consciousness. Solid, 
Liquid, etc., are conceptions of the Conceiver, gradu¬ 
ally brought about by its sense of limitation and 
separation. They could not exist as such if there 
were no one to conceive them, hence they do not 
occupy any space. (The Conceiver manifests its con¬ 
ception to Itself; otherwise there is no manifestation 
in this world of ever-manifested consciousness. Simi¬ 
larity of perception of Conceivers is due to similarity 
of general conceptions. The modifications of know¬ 
ing, which we call Hearing, Tasting, Smelling, Touch¬ 
ing, etc., are due to the Knower knowing through its 
own concept, which It has evolved in its self-con¬ 
sciousness.) 

15— Space comes to exist as a conception in our 
failure to realize One Unbroken Existence. There¬ 
fore, the things that exist in space are all concep¬ 
tions. All conceptions exist in the consciousness of 


68 TEACHEKS’ MANUAL 

the Conceiver, when it fails to realize One Unbroken 
Existence. (Every part in and of the Whole Con¬ 
sciousness is a Conceiver, that is in its idea of sepa¬ 
ration from the rest. The idea of separation is merely 
an idea and not a reality, because real separation of 
a part from the One Universal Whole is not pos¬ 
sible.) 

16— This so-called physical body does not exist 
outside of our consciousness, because there is no 
space in the One Inseparable Whole. If it appears 
to be outside it is because the idea of outside exists 
in our consciousness as concept. If this body appears 
to be solid or made of flesh, it is because that quality 
of concept exists in our consciousness. By changing 
the quality we can change the very nature of the 
body. Some people, by following different religious 
ideas or practices, are unwittingly changing the na¬ 
ture of their bodies, and some people by following 
the Path of Wisdom are effecting the same results 
intentionally. 

17— When the individual Conceiver believes it¬ 
self to be conceived, it then comes to live in the con¬ 
cept of birth and death. When it has the limited 
view of itself, in the sense of separation from the 
rest, it forms a misconception of itself, that is, it 
believes it is separated from the rest. As its con¬ 
ception of itself rises out of illusion (or idea of 
separation) towards its own Reality, its concept life 
becomes the Son of the heavenly Father, or Reality. 
In its perfect realization of its true nature, it be¬ 
comes conscious of its Oneness with the Father. In 


KEY TO THE NEW DISPENSATION 69 

Other words, it becomes conscious of the One Reality. 
(In a relative sense, every conception is the offspring 
of the Conceiver, but this conception is designated 
according to its quality or nature, such as flesh and 
Spirit. Since no concept can exist independently of 
the Conceiver, its life or light is always the Con¬ 
ceiver.) 

18— In these concepts of name and quality, man 
realizes his true nature through them. God, Allah, 
Brahma are all names of That which is nameless and 
without qualities, and through these names we try 
to realize That which only exists. In the degree that 
man knows his true nature, does he know the true 
nature of That which he calls God, because in es¬ 
sence he himself is the same as that One Existence. 

19— When Action indicates Existence, the Action 
and Actor are considered to be One. Therefore, the 
act of being conscious, and that which is conscious, 
by virtue of its conscious existence, are One. “In 
the beginning (of the creation) was the Word (the 
act of being conscious was the nature of God or 
with God, indicating conscious existence), “and the 
AVord was God” (the act of being conscious was 
that which was conscious). St. John, chap. 1, verse 1. 

Every individual Creator or Conceiver starts its 
own creation. The collective perceptions of indi¬ 
viduals are due to the sameness of the process by 
which a creation is evolved. (Read the particulars in 
the textbook “The Life and The AVay.”) 

20— The act of knowing, or of being conscious 
of all conscious parts, is homogeneous because it indi- 


TO 


TEACHEftS' MANUAL 


cates their existence. All parts are inseparably con¬ 
nected, being parts of One Universal Whole Con¬ 
sciousness; and, therefore, their act of knowing is 
also inseparable. Hence the knowing of the part is 
the knowing of the Whole in part. Since the Whole 
cannot be more or less than what it is, its act of 
knowing cannot be more or less. Similarly, the part 
cannot be more or less without disturbing the in¬ 
tegrity of the Whole; and, therefore, its act of know¬ 
ing cannot be more or less, whether it knows itself 
in a right or Avrong significance. Then, whence comes 
the part consciousness? By self-analysis we discover 
the Conceiver of conceptions is part in its act of 
being conscious. Hence it must always have been a 
part, and its individual existence in the Whole is, 
therefore, indisputable. Though from its individual 
act of knowing we know its individual existence in 
this relative plane, in the plane of realization it can 
never be conscious of itself as a distinct individuality, 
because in the plane of realization it becomes con¬ 
scious of the One Unbroken Existence. Tt never be¬ 
comes Whole, but it becomes conscious of the One 
Individual or Indivisible Whole. Even then it re¬ 
mains an individual and an inseparable part in its 
act of knowing, or else there would be no one to 
experience that realization. The realization of the 
Whole—if there is any such thing—can never vary, 
because it cannot know anything beyond itself, but 
the realization of the part may vary by its self-con¬ 
sciousness or by its absorption in that which is One 
Unbroken Whole. 


71 


KEY TO THE NEW DISPENSATION 

21— In this self-conscious plane, we call the act 
of knowing, or being conscious, the law, or the Lord 
of creation. Consequently that which is conscious, 
being identical with the act of being conscious, is 
also the law, or the Lord. The act of being con¬ 
scious, or the act of knowing of all parts being iden¬ 
tical, is always considered one, yet in the plane of 
creation the Creator acts individually with the Whole. 
Therefore, in Genesis, chap. 1, verse 26, we read: 

“And God said, ‘Let us make man in our image 
(in our conception of ourselves), after our likeness; 
and let him have dominion over the fish of the sea, 
and over the fowl of the air, and over the cattle, 
and over all the earth, and over every creeping thing 
that creepeth upon the earth.’ ” 

22— The Knower and the act of knowing being 
one, we call the Knower, Creator of all its concepts. 
It is Father of its creation. When an individual 
Knower believes itself to be its own creation, by its 
own act of knowing (by the help of the Lord), it be¬ 
comes free again from that misconception. The law 
(the act of knowing) being one in the Absolute Plane, 
the heavenly Father of the individual or part in illu¬ 
sion is One Unbroken Whole or Existence. While 
this individual or part in illusion is realizing its true 
nature, it faces One Unbroken Existence. Then in 
the concept life, the individual part is regarded as a 
Son of God. Hence the nearest touch we can have 
of our heavenly Father is our existence. It is for 
this reason that those who are of a devotional na¬ 
ture in this Sixth Cycle teaching, during a healing 


teachers' manual 


treatment, pray to their heavenly Father, who is in 
themselves and also in their patients, in order to 
realize the law, or its act of adjustment, and this 
realization they automatically transmit to their pa- 
tients. Therefore, when we come to realize, even in 
a personal significance by the help of imagination, 
that our heavenly Father in our patient is listening 
to our prayer and answering it, w^e are able to affect 
with the same consciousness those who are receptive. 
To realize the true existence of every man as Im¬ 
mortal Essence is to realize God. 

In the name of the Master Spirit we send this 
message into the AVorld. Those who will read and 
understand it, and be converted, will not be ashamed 
to be called devotees of this New Message and give 
this new revelation of Truth to the World. “Unto 
you it is given to know the mystery of the Kingdom 
of God, but unto them that are without, all these 
things are done in parables.” 

Author's Note: This message is for the teachers 
and students of this New Dispensation and its con¬ 
tents should be read and re-read until they are thor¬ 
oughly assimilated and understood. 

TEACHERS' NOTES. 

“T exist” or “I am that I am” is a mere state¬ 
ment, but “The Denier exists before he can deny 
himself” is a self-evident Truth. If you say “I 
exist, and I say you do not, you cannot prove it 


GENERAL INSTRUCTIONS 73 

to mo, but you may accept your own statement. But 
if I say that you exist, and you say that you do not, 
I can prove that you exist by asking you the ques¬ 
tion, “Who denies it?” One who denies his Exist¬ 
ence must exist before he can make that denial and 
therefore his Existence is a self-evident Truth. 

This is the New Revelation of Truth which will 
revolutionize the whole world. 

GENERAL INSTRUCTIONS. 

For the first time in the world’s history, it has 
been proven that man, as a part of God, is the Cre¬ 
ator of all his conditions, even that concept which 
he calls “man.” He is the Creator of the idea of 
his higher and loAver self. Nothing is created which 
is not created by him, as far as he is concerned. 

These statements are the logical deductions from 
the self-evident fact that I exist. Therefore, all my 
ideas, thoughts, doubts, questions and experiences 
come to exist. Even the question “why” cannot exist 
if there is no one to question. Hence, the questioner is 
the Creator of his own question, and no question will 
ever be able to disprove the existence of the ques¬ 
tioner and his creative power to question. Such ques¬ 
tions as “Why we are in illusion?” or “Why are we 
having these experiences?” can easily be answered 
by asking a counter-question to the effect, “Who is 
asking this ‘why’?” That which is asking this “why” 


TEACHERS * At AN UAL 


n 

is the Creator of the very facts which he desires to 
know. That is enough for all practical purposes. 

This Dispensation has come to prove that Man’s 
place in the world of All-God is as a Creator, and 
that he creates his world of concept: First, by auto¬ 
matic self-impression; second, by impression through 
association; third, by impression through imagina¬ 
tion and association. 

In this concept life, man discovers that all his 
ideas are his concepts, whether it is the idea of re¬ 
ligion, God, Salvation, high or low. But he prefers 
the higher qualities of ideas to the lower, because 
they bring him more happiness and suggest more of 
unity with all lives. Since the association of the 
higher qualities raises a man’s lower concepts, he is 
creating his own ways and means to free himself 
from his self-imposed bondage. He also finds that 
without fighting or giving recognition to his lower 
conditions, merely by association with his own cre¬ 
ated higher qualities of concepts, he is automatically 
raising his consciousness to the realization of All-God. 

Therefore, the New Dispensation brings a mes¬ 
sage, to live the life of today by the association of 
the higher qualities, and brings the Kingdom of God 
to the earthly plane of concept. It is fully aware 
of the fact that if man can live his life today in 
harmony and peace with all, he will automatically 
reach the Goal of Perfect Realization. The New 
Cycle Dispensation does not lay special emphasis on 
the attainment of the Absolute Goal of Realization, 
but on living today’s life by creating higher quali- 


GKNURAL INSTRtTCTJONS 


tics regarding himself and all with whom he asso¬ 
ciates. 

But his knowledge regarding his creative power 
and his essential nature as Divine, increases his power 
to enjoy this life to his fullest capacity, in harmony 
and peace with the whole world, because he finds, 
through the path of Happiness and Peace, his concept 
of his Self is automatically transmuted and he comes 
to realize that he is one in Existence with all. 

The highest association or quality of thought he 
can create in his concept of his Self (the Self which 
is self-evident), is that he is above birth, death, mis¬ 
fortune and misery, and that he is the Creator of all 
his conditions. By self-analysis he knows that he ex¬ 
isted before he created anything, or before he be¬ 
came a Creator. From the result of his present cre¬ 
ation, he can know that he is a Creator and that 
now he can create any condition conducive to self- 
mastery, by establishing harmony and peace with all. 


TEACHERS’ MANUAL 


?(> 


WHY THIS PRESENTATION OF TRUTH IS 
DIFFERENT FROM ALL OTHER 
PRESENTATIONS. 

No. 1— It does not start from an assumed hy¬ 
pothesis as do all other presentations of Truth. 

No. 2— It starts from the self-evident Truth, 
that is, I exist first, before I can deny my own Ex¬ 
istence, and therefore my existence is self-evident. 

No. 3 —All other presentations are merely con¬ 
ceptions of Conceivers, based on assumptions, but 
the Assumer must exist first before he can assume 
anything, such as God, Devil, Salvation, Hereafter. 
(Note the Key to the New Dispensation—The Voice 
of the Age herein.) 

This Assumer is I AM. I can assume or con¬ 
ceive the idea of God, Devil, Good, Bad. etc., but I 
cannot assume or conceive myself into Existence, 
because I must exist first before I can assume or 
conceive anything. (Refer to the Key.) 

Everything that we conceive is our conception, 
therefore, we are (as Spirit or Existence) the Con- 
ceiver. Hence the Law of Cause and Effect, which 
is applied only in this changeable creation, is our 
conception. In order to experience any change, 
we have to exist first. Therefore, we are unchange¬ 
able in our Existence and Lord of the Law of Cause 
and Effect. No Law can bind us if we do not bind 


A DIFFERENT PRESENTATION 77 

ourselves with it. We are in Essence the Creator of 
all laws in this changeable concept of life, that is, 
when we believe ourselves to be changeable, we 
come to experience the Law of Cause and Effect. 
Since the idea of our changeableness is mere con¬ 
ception, the Law of Cause and Effect cannot affect 
our essential nature or Existence. 

Disease, Health, Misery, Happiness are all our 
conceptions in this illusory concept of life, and we 
can change them by impressing ourselves with dif¬ 
ferent qualities, but we, ourselves, remain forever 
unchanged. (Please read the Key. This point will 
be very clear.) 

The nature of our Being is Consciousness. Since 
we have not the whole of the Consciousness, we are 
part of That which is Whole, and we, as parts, are 
the Conceivers of our creations, which exist to our¬ 
selves in our illusory concept of life as ideas. The 
Almighty, the Absolute, Unchangeable God does not 
create. (See particulars in “The Life and The 
Way” and also in Correct Use of Terms herein.) 

All creation is by impression. The Conceiver 
creates by self-impression in its illusory concept of 
life. (Find details in “The Life and The Way.”) 

Since all that we experience in this illusory con¬ 
cept of life is merely conception, the Law of 
Karma or Compensation, is also conception. By con¬ 
templating our real Self, we rise above these laws 
and become master of all earthly conditions; 
sickness, disease, death, poverty and fear, but 
until we reach that state of consciousness, we are 


78 TEACHERS’ MANUAL 

under the law of the mortal concept or the spiritual 
concept as the case may be, and our freedom from 
inharmony lies in devotion and consecration to the 
One Life by following the Law of our Being. 

This New Revelation is the Sixth Cycle Dispen¬ 
sation, because it is based upon that self-evident 
Truth, the Conceiver which conceives all religions, 
ideas, thoughts, dogmas and creeds. Since no idea 
can exceed or supercede the Conceiver of that idea, 
no religion can ever go beyond this New Dispensa¬ 
tion; therefore, it is the final teaching for our race. 

HEALING. 

Whenever a Healer becomes conscious that his 
word or thought has healing power, and it is 
automatically received by the receptive condition 
of the patient’s consciousness, the Healer need not 
pray to the heavenly Father, but it is advisable for 
all teachers or healers to follow the method of 
command through prayer, until they come to the 
realization of themselves as being a healing vortex 
or having the healing power concentered in their con¬ 
sciousness. 

In the Healing Service, the first row of chairs 
should be kept vacant and those who desire to take 
treatment will take their turns to occupy these front 
seats. Before the Healer commences his service, he 
will explain the necessity of their making their best 
offering to the Service of the Lord; that by being 
true to themselves in making their offering they 


HEALING 


79 


thereby become receptive. The general form of 
prayer is as follows : 11 Lord, thou knowest this is my 
best offering to thy service.’’ A little music may 
be used while the patients are making their offer¬ 
ings. In the meantime, the Healer should meditate 
and prepare himself for the work. After the offer¬ 
ing has been made, the Healer will go from indi¬ 
vidual to individual in the first row of seats, ad¬ 
ministering healing treatments. The patients should 
be instructed to whisper to the Healer, for what they 
desire treatment, and after the Healer has gone from 
one end of the row to the other, will ask that the 
patients who have felt or received the treatment to 
please vacate their seats; that the only way they 
can know whether or not they received the treat¬ 
ment is that they felt the power, or calmness 
and peace of mind. These vacated seats should be 
occupied by others who have been awaiting their 
turns, and then the treatment should be continued. 
This system is conducive to the best results, because 
of the psychology of suggestion which different re¬ 
ceptive patients convey to others by their receptive 
attitude. Even the very skeptic is made to receive 
this treatment, if he can stay during the entire meet¬ 
ing. The Healer should not forget to pronounce a 
person “Whole” in the name of the Christ Spirit 
or Master Spirit, and prepare the minds of the pa¬ 
tients by telling them to rest their minds on the 
Healer and carry that mental attitude home, and not 
to look for any result whatever, because the work 
will be automatically done unto them. 


80 


TEACHERS’ MANUAL 


The numerical success of such a healing meeting, 
as stated above, depends upon how many ailing 
people can be notified regarding it. So it would 
be well to inaugurate a telephone system, by appoint¬ 
ing a telephone committee. This committee should be 
instructed to call up their friends regarding these 
meetings, with the request that they in turn notify 
others who are suffering from any kind of lack or 
disease. 

All forms of lack is disease, therefore, poverty 
is a form of disease, that is, poverty or lack in any 
sense. At the same time, we make the people as 
liberal and as broad as possible, so that they may 
comply with the Law and remain forever free from 
the consciousness of all forms of limitation. This 
telephone system will establish an endless chain 
which will help very largely the daily Healing Ser¬ 
vices, which should be held at the appointed hour. 

The reason the patients must bring their best 
to the service of the Lord is because they should 
rise above the consciousness of lack. Consciousness 
of lack gives birth to fear and limitation, which 
shuts out the light from a person and makes him 
non-receptive to the higher power, or higher concept 
of life. So before treatment, the patient should be 
requested, with a short explanation, to make his of¬ 
fering, placing it in the offering box or some proper 
receptacle; with the Prayer that he has brought his 
best to the service of the Lord. If he has really 
done his best, he will feel a consciousness of peace 
and the justification of receiving the best from the 


HEALING 


81 


higher power. If this law is not met, the patient 
will feel himself unworthy to receive the light and 
he will have no chance to accuse the Healer of his 
lack of power to heal. This method will certainly 
bring people face to face with God, which, in itself 
is a remedy for all diseases, worldliness and limita¬ 
tion. When a person is made to rise above lack, by 
offering his best to the service of the Lord, he auto¬ 
matically rises above the sense of poverty and other 
forms of limitation. That is why we notice that the 
people who are healed by following this method, be¬ 
come also free from poverty, and other undesirable 
conditions, and so long as they maintain that atti¬ 
tude, they remain permanently free from disease. 

Self-Healing Meditation. 

I conceive failure, therefore I fail. I prefer 
success, and, I therefore, conceive success. I have 
conceived sickness, therefore, I suffer from it. I 
prefer health, and I conceive health, and I enjoy 
health. No condition can exist to me if I am not 
conscious of it or I do not conceive of it. I am verily 
Creator of all conditions in this concept life. 

Individual Healing. 

When a person comes to be treated individually, 
keep on commanding or praying to the heavenly 
Father in him, until you come to the realization 
that his disease is really disappearing or health is 
really coming. 

Every time you pray or command, with the 
proper understanding of the meaning of the word, 


82 


TEACHERS’ MANUAL 


you impress yourself with the same and automatically 
transmit the same to your receptive patient. 

Sometimes you directly impress your patient. 
All creation is by impression. Therefore, if you de¬ 
sire to create a body or mind of a certain quality, 
impress your consciousness or the consciousness of 
the patient with the same. 

While you are realizing that your command or 
prayer is producing the impression in the conscious¬ 
ness of the patient, do not forget to mention to him 
that your word is good, because it comes from God 
or from your realization, and you know now the 
work is being done. Then pronounce your patient 
“ Whole, Perfect, Free,” realizing that his conscious¬ 
ness or Existence is forever perfect. 

While impressing the consciousness with a cer¬ 
tain quality, it should be borne in mind that it is 
free and whole, and that it is, in its concept life, 
capable of receiving any impression and manifesting 
the same. 

Any quality that stands for Unity with all is in 
accordance with the Law of our Being, therefore, 
health, happiness and prosperity, without greed, are 
our legitimate demands. Whenever we pray for the 
health of anyone, we pray with the consciousness of 
the power given to us by the Law. We should also 
bear in mind the Law is forever trying to adjust 
a so-called wrong condition. We should tell our pa¬ 
tients to drift along with the Law to perfect health 
and not to resist its free action. We simply act 
with the Law and for the Law, and, therefore, take 


LOGIC 


83 


no responsibility upon our own shoulders for the re¬ 
sult. We can also pray to our heavenly Father in 
us (our consciousness) to do the work, believing that 
he is doing the work and it will be done. Whenever 
we rest our mind upon any quality of action, be¬ 
lieving that it is being done, it is done. 

- :0 :- 

When your prayer has been answered, that is, 
when your mind is lifted up to a point where you 
know the thing asked shall be done or given to you, 
you will cease to pray for that particular thing, but 
you should rest your mind in peace. If you still con¬ 
tinue to pray it will mean that you have not the 
faith and have been praying amiss. 

- :0 :- 

LOGIC. 

No. 1 —Question: How do we know we are parts 
of God? 

(Before we accept the term “God,” we must 
know what it means.) 

Answer by Counter-question: Who is asking 
that question? 

Reply: I am. 

No. 2 —(To show the relation between the question 
and questioner.) 

Teacher: “You have to exist first before 
you can ask that question or any question. 
Therefore, your question exists after you, the 
questioner. ’ ’ 






84 


TEACHERS’ MANUAL 


(a) (To show the relative value of the ques¬ 
tion and the questioner.) 

Teacher: “No question can be asked with¬ 
out the questioner. Therefore, the relative 
value of the questioner is greater than the 
question. ’ ’ 

(b) (To show what the term “God” refers 
to, and also to force acceptance of an alterna¬ 
tive.) 

Teacher: “God must be an idea of you the 
Questioner, involved in your question, or must 
refer to you, the Questioner. Which will 
you accept?” 

No. 3 —Student: “Suppose I accept that God is my 
idea or conception?” 

Teacher: “Then if God is your conception, 
how can you be part of your own conception 
—because you must exist prior to your own 
conception? If God is not of the same na¬ 
ture as you, He will be less than yourself.” 
No. 4 —Student: “Suppose I accept that God is of 
the same nature as I am? That does not prove 
that I am part of God.” 

(In order to determine the nature of God we 
have to prove the conscious existence of the 
questioner.) 

Teacher: “In order to affirm or deny your 
Existence, you must be conscious of your Ex¬ 
istence, or you cannot affirm or deny it—you 
have to exist first before you can affirm or 
deny your own Existence. Then you are a 


conscious being, and your nature is to be 
conscious of something. 

“ Therefore, the nature of God is to be 
conscious. The very fact that you have not 
the whole of the consciousness, proves that 
you are part of that which is Whole. But 
if you maintain that you are the Whole, you 
must admit that you cannot lack anything 
and nothing can be beyond you. If anything 
could be beyond you, the totality of that 
something and your own Existence would 
make the Whole. In that case you would 
be part of that Whole. Therefore, if you are 
the Whole, there could not be anything be¬ 
yond you and you would not lack anything. 
But your very assertion that you are the 
Whole suggests a new action in time indi¬ 
cating lack. That which is complete and 
Whole could not make any assertion what¬ 
ever without suggesting lack. 

“ Therefore, you are part of that which is 
Whole—you are part of God, or God in part. 
-:o:- 

Note: Any question that points away from the 
axiomatic Truth, must be answered by the counter¬ 
question, “Who asks that question?” Then it should 
be shown that That which is asking the question is 
the Creator of its question, and, therefore, superior 
to its own creation. No matter what the nature of 
the question may be, it cannot disprove or change 
the axiomatic, self-evident Truth upon which this 




TEACHERS' MANUAL 


86 

New Dispensation is based. That is the essential 
point in this Dispensation, and all other points apart 
from the self-evident Truth are merely conceptions of 
the Creator or Conceiver, 

There cannot be any question above the plane 
of creation, because the question itself is the cre¬ 
ation of the Questioner. Therefore, all questions exist 
in the creative plane. 

Any question that is asked in the creative plane, 
not only is related to the things created but also 
must be answered in this plane. Any question re¬ 
garding the action of a part before it is a Creator, 
is not a reasonable question. 

IMAGINATION AND REALIZATION. 

By the help of imagination when you realize 
that an object is conscious you realize God. You 
may think it is nothing but imagination and that 
there is no realization about it, but you must not 
forget there must he something which imagines be¬ 
fore there can be an imagination. By studying the 
true nature of that which imagines you will find that 
it is a conscious something and that you are not 
able to imagine it into existence, because that which 
imagines must exist before its imagination. Now if 
by the help of imagination you realize the same na¬ 
ture in an object as that which imagines, it will then 
be more than imagination. Anything that is of the 
same nature as that which imagines transcends all 


MISCELLANEOUS 


87 


imagination. That which is conscious is God in 
essence. To be conscious of a conscious something 
is to realize God in essence, but we must learn to 
receive that conscious something in the significance 
of God. 

-:o:- 

SPACE AND THE REALIZATION OP GOD. 

Anyone who can be conscious of space can be 
conscious of God. Imagine space is conscious and 
you will realize God. To feel space becoming con¬ 
scious of you is to be conscious of conscious space. 
That which is conscious is God in essence. Thus 
realizing God ask anything in harmony with the Law 
and you shall receive. 

-: 0 :- 

TO MEET ARGUMENTS WITHOUT ARGUING. 

Example. 

Argument —I firmly believe that man is of seven¬ 
fold nature, and that he has the psychical senses 
besides those of the physical. 

Reply— 

Ques. Do you consider your ideas good? 

Ans. Yes. 

Questioner: Then they are good. Anything you 
consider good is good to you, because you are the 
Creator and Conceiver of that idea. I respect your 
opinion because you are the Creator of that opinion. 
Independent of you, your opinion cannot exist. You 
have to exist first before you can form an opinion 






TEACHERS' MANUAL 


or you can experience any condition. No matter how 
many opinions you form and how many opinions you 
change, you are the same You. This New Dispen¬ 
sation, therefore, is concerned with You who are the 
Creator of your opinions. With all due respect to 
your opinions, the Sixth Cycle teaching urges a man 
to study his Existence which evolves or conceives all 
conditions and opinions, 

I do not say there is no such thing as that called 
“psychical nature/’ but simply call your attention to 
the fact that without You, this psychical sense cannot 
exist. Therefore, psychical sense is your own concep¬ 
tion or creation, and you are the Creator. Then let 
Us study this Creator and be Master of all conditions 
and things that we have created voluntarily and in¬ 
voluntarily, 

-- :o :—— 

SEX PROBLEM SO-CALLED. 

In this New Dispensation there is no sex prob¬ 
lem to be solved. In the light of Truth we realize 
that all problems are merely conceptions of the Con- 
ceiver, and dwelling upon a problem, we make that 
problem stronger in our consciousness. The solution 
of all so-called problems is to think less of them, 
and more of the Reality which creates or conceives 
them. By contemplating our real Existence, the Cre¬ 
ator of all conditions, and trusting in the regula¬ 
tion of the Law of our Being, we find that all our 
so-called problems are automatically solved. 




MISCELLANEOUS 


80 

It is the strict order of the Council that Mes¬ 
sengers of the New Dispensation should not “dwell 
upon the sex question and thereby give undue im¬ 
portance to that subject, involving themselves more 
deeply in the false concept of life from which all of 
us are trying to be freed. 

Consciousness is sexless and conditionless, and 
this New Dispensation should be presented in that 
pure, unadulterated manner devoid of any technicali¬ 
ties and not binding with any conditions. In this 
concept life all so-called problems are automatically 
solved by the Law of our Being if we can have full 
trust in that Law. 

Experience is a great teacher, but the man who 
desires to experience all the earthly experiences in 
order to gain knowledge is criminally insane. If 
you once get your fingers burnt it will be enough 
for you to know that the fire has the burning power 
and all burnings cause pain. There is absolutely no 
need of getting burnt in another part of the body in 
order to find out how' you feel getting burnt in an¬ 
other place. One experience in passion life and one 
experience in suffering should be enough for any 
natural man to have the desire to rise above them. 


OUR AFFINITIES. 

In our concept life we find our affinities for 
things and conditions. Since our concept life is ever 
undergoing change, so we have no fixed affinities. 


TEACHERS’ MANUAL 


00 

The only way two persons can keep the affinity of 
their ‘concepts intact is by holding the common Ideal 
constantly before them, that is, by contemplating 
their real Self. 

Affinities in the sex-plane are transitory and 
passing. Hence no reliance should be placed upon 
them. When we find affinities “In the Mind that 
was in Christ,” that is, in the consciousness of One 
Life, we become free from the misconception of sex. 

-:o:- 

CORRECT USE OF TERMS. 

In order to make our expressions metaphysically 
correct, we should use the following terms: 

“We are becoming conscious of our unity with 
God” instead of “We are uniting ourselves to God.” 

“We create our concept of ourselves,” instead 
of “We create ourselves.” 

The term “Realization” can be applied only in 
concept life. In the Absolute Plane we cannot 
use any such term. Since the whole of metaphysics 
is pointing from the relative to the Absolute, when¬ 
ever we use any terms in the sense of acquirement, 
it is better to use along with them, the phrase or 
term—“the concept life” or “illusory concept of 
life,” etc. 

The words “Part and Whole” are used only in 
this concept life, because in the Absolute Plane the 
term “Whole” includes a part. Hence, such ex¬ 
pression as “Part” and “Whole” are not applicable 




M ISCELLANEOUS 


01 

in the Absolute Plane. Our conception of partness 
is derived from our individual action in this concept 
life. Only in the relative plane can we conceive 
that in the Absolute Plane, the individual action is 
operative; but in the plane of full realization where 
we lose our self-consciousness in our grasp of the 
One Unbroken Life, we are not conscious of our 
partness, nor of the Wholeness of the Absolute, but 
only of the Oneness of Existence. 

“The Absolute AVhole, God, does not create,” in¬ 
stead of “God does not create.” The part of God 
is God in part, hence the creation of the part is the 
creation of God in part. This modified statement will 
smoothen the rough edge of our former statement, 
which is somew T hat misleading. 

Any action or motion of acquirement refers to 
our concept life. Our true Existence is unchangeable 
and unconditioned. All terms are relative even 
though they may refer to the Absolute. In this 
concept life we cannot express the Absolute Exist¬ 
ence without terms because we are now living in 
the plane of expression, name and form. 

Instead of Consciousness, we should use Con¬ 
scious Existence, that is, when the term “Conscious¬ 
ness” refers to our Existence. When we say any¬ 
thing exists in our Consciousness, we mean to convey 
the idea that it exists in our act of knowing in this 
concept life. Such term as “our Consciousness of 
God” should be interpreted as our act of knowing 
God in this concept life. Our God Consciousness 
really means our Consciousness of God in this con- 


TEACHEftS-’ MANUAL 


n 

cept life. In the Plane of Full Realization, full God 
Consciousness or Christ Consciousness, we come to 
abide in the Absolute Plane of Consciousness, that 
is, the Absolute Plane of act of knowing. 

The term “Ideal ’* is applied to our Absolute 
Existence in this concept life or our concept of 
Reality. The term “Ideal” is our view of the Abso¬ 
lute Existence from our relative concept of life, or 
it is our highest concept of Reality. 

—— :o :——- 
TO TEACHERS. 

1—You should be thoroughly converted to the 
teachings of this New Message, and have a certain 
amount of realization before you should undertake 
to teach. Mere intellectual knowledge is not suffi¬ 
cient to insure you permanent success in your work. 
You should learn to maintain a certain amount of 
reserve so that your mental poise may not be over¬ 
thrown. Whenever you lose your poise you attach 
undue importance to exterior things and condi¬ 
tions, and as a result you overlook or depreciate the 
value of the Law that regulates your concept life. 
The more you are in touch with the inner life and 
the Law, the more mastery you have over your con¬ 
ditions. By your silent realization you can adjust 
all conditions that may confront your lives. There¬ 
fore, never, lose sight of the inner working of the 
Law. There is more power in making peace with 
one’s so-called enemy than in retaliation. The one 
will give you the sense of mastery; the other, slavery. 




MISCELLANEOUS 


93 


2— All accredited teachers, who are in charge of 
a Church or Center, are required to submit a Monthly 
Report to Headquarters, on or before the end of 
each month. They are also authorized to give per¬ 
mission to those who desire to open up small centers 
and reading circles in neighboring towns, according 
to the merit of the applicant. From time to time, 
these circles must notify the Teacher, from whom 
they received their commission of their progress. 
The Teachers, in their Monthly Report to Head¬ 
quarters, shall make mention of the inauguration of 
such circles and their progress. 

3 — Teachers should appoint a special committee 
composed of those who are thoroughly converted to 
the Message of this Dispensation. The members of 
this committee shall act on their own initiative to 
inform others about the talks they may hear every 
week which have appealed to them. They will also 
request them to come to the meetings. During the 
services, they should hold these people in their con¬ 
sciousness, that they may be interested in the higher 
Truth. No one in the committee shall act purely 
from the motive of increasing the membership of the 
Church or Center. If anyone is really convinced of 
the Truth, it is his duty to share that Truth with 
others. In one’s endeavor to help others, one is 
helped by the Law, and receives greater blessing 
than the person upon whom it is bestowed. With 
the addition of new converts, the number of this 
committee may be increased. 


94 


TEACHERS’ MANUAL 


4 —Hold an acknowledgment meeting once a 
week. Make it compulsory upon the members of 
your Church or Center to carry a little note-book, 
and set down all the important experiences they 
meet each day in their consciousness of the guidance 
of the Spirit, or the Law. These experiences should 
be read or narrated in the acknowledgment meeting. 
This will not only make the members live daily the 
life of Truth but will also bring them the realiza¬ 
tion of the actual working of the Law. The ab¬ 
stract theory of Truth cannot hold ones interest for¬ 
ever and increase ones faith in the all-providing 
Law. In the Acknowledgment Meeting, such en¬ 
thusiasm should be created by the living demonstra¬ 
tions of Truth that those who are present can actu¬ 
ally feel and realize the working of the Law. In 
these meetings many have found their faith and 
trust; many their health and happiness. The meet¬ 
ings shall be conducted in such a non-sectarian 
manner that all may come and find comfort and 
peace. Members should take special care to circu¬ 
late broadcast all particulars regarding these meet¬ 
ings. 

-:o:- 

5—You shall request the local church or center 
to appoint a Telephone Committee consisting of a 
sufficient number of people. This committee shall 
telephone their friends and acquaintances to come 
to the church or center every service. It will also 
be their duty to get acquainted with those who at¬ 
tend the services and to secure their names, addresses 
and telephone numbers. 




MISCELLANEOUS 


95 


6— You should have a number of persons to treat 
you or uphold you in their higher consciousness. In 
fact you should request the whole congregation to 
help you to maintain your spiritual consciousness. 
By constantly hearing the stories of disease, sickness 
and heartaches of the world, public teachers are 
somewhat exposed to those impressions in spite of 
themselves. Therefore, the life of public teachers 
is rather hard—they need the support of the stu¬ 
dents and followers. 

7— Do not fall into greed for money. If you 
can inspire trust in your fellows, they will never 
forget you. The life of trust creates the “ One- 
family-feeling ” among the followers of Truth. 

-:o:- 

8 — You should uphold discipline and order because 
they bring out the best in a man. Never try to 
train anyone, but educate or draw out the best that 
is in him. If you live in accordance with the rules 
and regulations of the Organization, others will 
follow you. 

-:o:- 

9— Do not use a fund which is set aside for an¬ 
other purpose, even though the need may be very 
pressing and urgent. Consider all funds thus laid 
aside as spent. Trust, and your heavenly Father will 
provide all your needs. Give freely, if you desire 
to receive freely. The impression which you give by 
being generous to the deserving, comes back to you 
in the nature of a treatment. Anyone who hold you 







9G TEACHERS’ MANUAL 

to be prosperous in his consciousness, gives you a 
treatment of prosperity. Giving to the deserving 
person has a greater purpose than merely receiving 
a prosperity treatment. It will liberate one’s con¬ 
sciousness from limitation and bring him in touch 
with the Spirit of man. Therefore, giving in the 
proper spirit brings a peaceful satisfaction. When¬ 
ever you fulfill the Law, you enjoy peace, bliss and 
happiness. Do not preach the gospel of giving for 
your selfish motives, but to liberate your fellow 
brothers and sisters from limitation. May your con¬ 
sciousness of Infinite Spirit bless you. 

- :0 :- 

10 — If it be possible, you should refrain from 
hearing the history of your patients. If the patients 
insist on telling their stories, they should be re¬ 
quested to bring a written account. There is but one 
story at the bottom of all manners of disease; that 
is, the patient is out of tune with the Law. It will 
be perfectly right to assume that you know the 
inner condition of your patients, without going into 
details. 

-:o:- 

11 — You should teach your patient how to be 
free from the concept of limitation. Limitation 
makes a person non-appreciative and non-receptive 
to the best that is coming his way. Therefore, you 
should make the following prayer (with their gift) 
compulsory before you administer treatments to any¬ 
one—“Lord Thou knowest that this is my best gift to 
Thy service.” Then let them say to themselves, “As 






MISCELLANEOUS 


97 


I have given my best, so the best 1 shall receive. ” 
If anyone is true to his prayer, he will be immedi¬ 
ately set free by his own consciousness. This is a 
true test of one’s faith. You should make no dis¬ 
crimination between the rich and the poor and be¬ 
tween the small and the large gifts, if you desire to 
be God’s healer. You should receive all gifts with 
blessing; it will enrich your consciousness of trust 
in the Lord. 

-:o:- 

12 — You should never gossip nor listen to gossip. 
Gossip is the greatest peace-breaker in any commu¬ 
nity. For the interest of the Cause and the commu¬ 
nity, if a teacher is found guilty of such misde¬ 
meanor he or she shall be reprimanded or suspended. 
The first law of order is peace—the second and the 
third are likewise. If the peace-makers break peace, 
who will make peace with the people? You should 
be obedient to this Principle, no matter what the 
price may be. Knowledge of the Law of Demand 
and Supply is more valuable than the loss we suffer 
by upholding Principle. 

- :0 :- 

13 — Half trust destroys self-respect because half 
trust is equal to no trust. What shall a man avail, 
if he lose the Immortal concept of life and gain all 
that this earth can offer ?—today, or tomorrow, the 
Lord’s Day shall come; he shall find himself with¬ 
out any prop. 

-:o:- 

14— We are our brothers’ keepers. We should 








98 


TEACHERS’ MANUAL 


help one another by thought and deed. We should 
administer spiritual treatments to one another with¬ 
out bragging or show of favor. You should arouse 
such a beautiful spirit of community interest among 
your congregation that anyone coming among you 
may receive the blessing and feel the peaceful at¬ 
mosphere. 

15 —Before each service, if it is possible, you 
should devote at least ten minutes of your time to 
meditation upon the prosperity, good health and spir¬ 
itual unfoldment of the members of your church or 
center. All the regular members shall be requested 
to come on time. It is the duty of each member to 
notify or to invite all those who are suffering from 
any kind of affliction, to come to the church or 
center, or they, themselves will realize for them. 

-: 0 :- 

TO TEACHERS AND FOLLOWERS. 

Always appear and feel healthy and prosperous, 
not only for your own sake but also for the sake 
of others. The impression that you give to others 
becomes a treatment to you as well as to those that 
receive. A treatment is simply a mental attitude or 
a quality of consciousness that one manifests. When 
people think of us as prosperous and healthy they 
not only receive an automatic treatment of prosper¬ 
ity and health by the Law of impression and associ¬ 
ation but they also strengthen and sustain your con¬ 
sciousness of prosperity and health. This is always 




MISCELLANEOUS 


99 


true of any quality that you feel and manifest. The 
qualities that stand for harmony, peace and unity 
are in accordance with the Law of our Being, be¬ 
cause the Law always works on an ascending scale 
towards the perfect realization of our Godhood. 
When you are firmly seated upon the realization of 
One Unbroken Existence you will not need to mani¬ 
fest any quality. 

If you fear any condition learn to love it. So 
long as fear exists in your consciousness you will not 
succeed in eliminating it. Fear makes one more con¬ 
scious of the thing of which one desires to get rid. 
After establishing love and peace with a so-called 
undesirable condition if you command it to depart, 
believing that you are working with the Law and 
that that condition is departing, it will go. 

-:o:- 

THE NEW MESSAGE THEORY OF CREATION. 

We are the conceiver of all our conceptions. 
We have to exist first before we can conceive any¬ 
thing. Therefore, we shall never be able to conceive 
ourselves into existence. We cannot deny our own 
existence because we have to exist first before we 
can deny it, therefore our existence is self-evident. 
AVe can be conscious of ourselves and others, there¬ 
fore our existence is a conscious existence. The very 
act of being conscious is our true nature. We have 
not the whole of the consciousness and therefore we 





TEACHERS' MANUAL 


100 

are the part of that which is the Whole Conscious- 
Existence. A conscious part has an alternative of 
knowing, either it must know itself in its self-con¬ 
scious state or it must know the Whole whose part 
it is. From the present self-conscious state we know 
the inner urge that is, our knowing power, is push¬ 
ing us towards the realization or recognition of the 
oneness of all lives and thereby we are becoming less 
self-conscious. The urge towards the realization of 
the One-Life will never cease even though we might 
reach the supreme goal because it is the very nature 
of our existence. Since this urge is responsible for 
our consciousness of Divine Union it will also be 
responsible for the self-conscious state which is the 
cause of creation. The out-breathing and in-breath¬ 
ing of Brahma of Hindu cosmogony can easily be 
interpreted in this new light. It is the alternate 
action of the part in its knowing from the Absolute 
to itself and from itself to the Absolute. Brahma, 
according to Hindu conception, is not the Absolute 
Whole which is called ParaBrahma. Therefore 
Brahma is the conscious part of the conscious Whole. 
The creation is automatically taking place and dis¬ 
appearing to the eternal plan involved in the very 
nature of a conscious part that is, a conscious part 
being a part, and it must have the alternative of 
knowing. One fact that should always be borne in 
mind is that a conscious part is never contaminated 
or disturbed in reality on account of this creation. 
And it never comes and goes anywhere, only its di¬ 
rection of knowing changes, but not its knowing 


MISCELLANEOUS 


101 


power. When man knowing this eternal truth be¬ 
comes unattached and acts towards the goal of 
realization he acts according to the Universal plan 
or the Father’s Will. The students of this new dis¬ 
pensation should no longer use the term “illusion” 
for “creation,” as has been the case in the past. 
Illusion comes later on in the plane of creation when 
man, though he should be able to perceive the truth, 
will not perceive it on account of the ignorance in¬ 
duced by his attachment to transitory things and 
conditions. This creation should be regarded as holy 
and pure because it is enacted according to the eter¬ 
nal plan of the Universe. By falling in line with the 
Universal plan of the Law, we avoid misfortune, 
misery and undesirable conditions, but we are led 
to the goal of realization by the inner urge and 
not by our special effort. To act in accordance with 
the Law is to fall in line with the Universal plan. 
Our present effort should be directed not to reach 
the Absolute goal, but to meet the Law from which 
we have digressed. 


INDEX. 


Page 

My Love and Devotion to All Spiritual Teachers 5 
Basic Principals of the Sixth Cycle Dispensation 6-8 


Fundamental Law ... 8-11 

Synopsis . 12 

The Light of the Age. 14-51 

To the Teachers and Followers of This New Dis¬ 
pensation. 52-62 

The Key to the New Dispensation...63-72 

Teachers’ Notes . 72 

General Instructions .73-75 

Why This Presentation of the Truth Is Different 

from All Others.76-77 

Healing ......78-83 

Logic . 83-86 

To Teachers . 92-97 

Miscellaneous . 98-102 
















































































1915 

KEYSTONE PRINTING COMPAN 
SPOKANE, WASH. 


















































































































